monday june 27th 1659. resolved, that this parliament doth declare, that, for the encouragement of a godly, preaching, learned ministry throughout the nation, the payment of tithes shall continue as now they are ... england and wales. parliament. this text is an enriched version of the tcp digital transcription a83456 of text r211221 in the english short title catalog (wing e2261). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83456 wing e2261 estc r211221 45097733 ocm 45097733 171327 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83456) transcribed from: (early english books online ; image set 171327) images scanned from microfilm: (early english books, 1641-1700 ; 2571:41) monday june 27th 1659. resolved, that this parliament doth declare, that, for the encouragement of a godly, preaching, learned ministry throughout the nation, the payment of tithes shall continue as now they are ... england and wales. parliament. 1 sheet (1 p.). printed by john field and henry hills, printers to the parliament. and are to be sold at the sev[en] stars in fleetstreet, over against dunstans church, london: : 1659. title from caption and first words of text. reproduction of original in the henry e. huntington library. eng tithes -great britain -early works to 1800. great britain -politics and government -1649-1660. broadsides -england -17th century. a83456 r211221 (wing e2261). civilwar no monday june 27th 1659. resolved, that this parliament doth declare, that, for the encouragement of a godly, preaching, learned ministry thro england and wales. parliament 1659 118 1 0 0 0 0 0 85 d the rate of 85 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion blazon or coat of arms monday june 27th 1659. resolved , that this parliament doth declare , that , for the encouragement of a godly , preaching , learned ministry throughout the nation , the payment of tithes shall continue as now they are , unless this parliament shall finde out some other more equal and comfortable maintenance , both for the ministry , and satisfaction of the people . resolved , that this vote be printed and published . tho. st nicholas clerk of the parliament . london : printed by john field and henry hills , printers to the parliament . and are to be sold at the sev●● stars in fleetstreet , over against dunstans church , 1659. the suffering case of william gutheridge, of banwell in sommersetshire, truly stated, and committed to the tender consideration of all true english men gutheridge, william, d. 1706. 1689 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a61967 wing s6157a estc r212844 99825493 99825493 29875 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61967) transcribed from: (early english books online ; image set 29875) images scanned from microfilm: (early english books, 1641-1700 ; 2154:13) the suffering case of william gutheridge, of banwell in sommersetshire, truly stated, and committed to the tender consideration of all true english men gutheridge, william, d. 1706. 1 sheet ([1] p.) s.n., [london? : 1689] in a litigation with james crosman. imprint from wing. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gutheridge, william, d. 1706 -early works to 1800. crosman, james -early works to 1800. taxation -england -early works to 1800. tithes -england -early works to 1800. 2007-11 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 mona logarbo sampled and proofread 2008-06 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the suffering case of william gutheridge , of banwell in sommersetshire , truly stated , and committed to the tender consideration of all true english men. about the year 1676. james crosman , vicar of banwell and puckson in sommersetshire , procured a writ of attachment against the said william gutheridge , because for conscience sake he could not swear to an answer to his bill in the exchequer for small tythes ; and by vertue thereof had him to ilchester goal , and kept him there four years . the value of the said tythes appears by the affidavits of three men to be between forty and fifty shillings a year ; as also by the certificate of ten substantial men of the neighbourhood , witnessed under their hands ; for which , after four years imprisonment at ilchester , he , with thomas tegg , an impropriator , had him up to the fleet prison in london , where he hath remained about nine years ; and while so a prisoner , the said james crosman , caused him to be indicted at the quarter sessions in sommersetshire , upon the statute of recusancy , for being absent from his parish church eleven months : the penalty two hundred and twenty pounds , which put him to great trouble and charges . and not only this , but hath prosecuted him in the exchequer , and hath sworn his small tythes to be worth six pounds ten shillings a year ; and thereupon hath obtained a sequestration against him , and hath enter'd upon his goods and chattels , to the value of one hundred and fifty one pounds seven shillings , as appears by the appraisement that he and the sequestrators have returned into the court of exchequer , but are really worth about twice as much . and hath also seized upon his lands and tenements , to the value of sixty or seventy pounds a year , which the sequestrators , by the direction of the said james crosman , keeps in their hands ; and notwithstanding , keeps the said william gutheridge in prison , saying , he shall never come out , he being separate a hundred miles from his wife and family . and thus deprived of his estate by the unheard of cruelty of this priest james crosman , and his merciless proceedings . william gutheridge . concerning tithes [by] humphrey smith. smith, humphrey, d. 1663. this text is an enriched version of the tcp digital transcription a93354 of text r43747 in the english short title catalog (wing s4054). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93354 wing s4054 estc r43747 42475185 ocm 42475185 151344 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93354) transcribed from: (early english books online ; image set 151344) images scanned from microfilm: (early english books, 1641-1700 ; 2256:1) concerning tithes [by] humphrey smith. smith, humphrey, d. 1663. 2 leaves. printed for mary westwood, [london] : 1659. caption title. imprint from colophon. signed at end: humphery smith. reproduction of original in: friends' library (london, england) eng tithes -quaker authors. society of friends -doctrines. a93354 r43747 (wing s4054). civilwar no concerning tithes. tithes at first were not required, but given, only of the spoyles of the warre, (only once,) by abraham, unto him that wa smith, humphrey 1659 764 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2007-09 mona logarbo sampled and proofread 2007-09 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion concerning tithes . tithes at first were not required , but given , only of the spoyles of the warre , ( only once , ) by abraham , unto him that was made like unto the son , but the substance being now come , ( even christ ) who was before the warres , and before abraham , he redeemes out of the lust from whence the warres ariseth , and so bringeth to an end of that from whence warres cometh , and so to an end of that from whence tithes were first given ; and so to give nor pay tithes no longer ; being redeemed out of lust , and warres , and fightings , by the blood of jesus who said i am the light , that abides a priest for ever , and his day abraham rejoyced to see , who brings to the end of the tithes , and makes warre with that , and slayes that , which caused men to slay one another , in the warres , who comes to save the life , who is greater then abraham , who being now come ; denyeth fighting , and saith he that taketh the sword shall perish with the sword , and so that was to perish whereby tithes were first given , then must there needs be an end of tithes , which also perisheth with the using , and the law for the tithes ( which had a shadow of good things to come ) decayes , and waxes old , and vanisheth away , the good things themselves being come , and good will towards man , and the covenant of light to joyne the hearts together . for tithes were never given nor paid untill after men had killed , and slaine , and done violence and wrong one to another , and christ saith love your enemies , and if he smite thee on the one cheeke turn the other , and such as are come to that , and obeyes his command , are come out of the warres , and the strife , unto the prince of peace , who was before the warres , and so knowes the peaceable covenant , which will not wax old , but last for ever , in which there is no warres , nor killing one another , and so comes to the end of that covenant which commanded the tithes , and to the change of the law , the priest whereof and they that receive the tithes , murdered and slew him that is to bring to the end of the tithes , so that by him to the end they are not come , nor from under the first covenant , where the tithes is paid whilest the vayle is over the heart , and that ministry standing which makes nothing perfect , and will dye , and change , and perish : but he that redeemes out of , and from among them , and that , which perisheth , abides a preist for ever ; and of him it is said he liveth : and so him we beare testimony of , who is entred within the vaile in whom the vaile is done away , and so that is seen , and departed from , and made an end of , which stood whilest the vaile was not rent , and the way into a more holy knowne , then the first covenant where the tithes were paid , the vaile being over the heart , and is yet over the hearts of all them , who pay or receive tithes , and all that uphold it , who may take notice that the first priests that ever tooke tithes and offerings by force , were sons of beliall and know not god , whom the lord destroyed , and they perished in the warres , with the sword , 1 sam. 2. 12. vers. 16. therefore we cannot but deny tithes , and the upholding of it , and all such as take it ( especially ) by force , which actions are the fruits of such priests as know not god , and such he will overturn . for the seed of god in many thousands , cryes unto him , by reason of the cruell oppression of tithes , from under which the lord will deliver us . humphery smith . printed for mary westwood , 1659. queries concerning tythes to the priests and bishops fox, george, 1624-1691. 1663 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40237 wing f1889a estc r29431 11132610 ocm 11132610 46372 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40237) transcribed from: (early english books online ; image set 46372) images scanned from microfilm: (early english books, 1641-1700 ; 1423:27) queries concerning tythes to the priests and bishops fox, george, 1624-1691. 1 broadside. s.n., [london? : 1663] signed: g.f. imprint suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends. tithes -england. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion queries concerning tythes to the priests and bishops . i. was not tythes to be paid to the levites which had no lot amongst the rest of the tribes ? and was not the decayed widows , and fatherless , and strangers , which had no lot , to have part with the levites in their lot ? and so eat , and drink , and praise the lord together , the tythes being the lords . ii. and did not christ come to end the levitical priesthood that took tythes ? and did he not end tythes , and the command that gave them , and also the law by which the priesthood was made ? and so did not christ put down all ? iii. and was not tythes called a heave-offering , and a shake-offering , and a wave-offering ? and did not christ by offering up himself once for all the off●rings , end all ? not onely the offerings of bulls and goats , but the heave an● shake-offerings of tythes ? and if so ; then do not they that hold up the heave-offering of tythes , and wave-offering , deny christ come in the flesh , and offered up once for all ? iv. did any receive tythes , or pay tythes , but only the jews , by the command of god ? or had ever the gentiles priests a command to receive tythes , or the people of the gentiles to pay them to them ? or are we outward jews ? or are they the outward priests and levites to whom we must pay tythes now ? v. or if you hold that tythes are not to be paid jure divino , as you formerly pleaded , but by the law of the nation , then do you make that law not to be of god , and so not being jure divino , is it not jure diaboli , and from the corrupt nature and power ? and how can that be called civil right , which is not civilized by the power of god ? vi. and if you say the law commands them to be paid to god and holy church ; will you say the priests and bishops are god and the church ? would not this be ridiculous ? seeing the poor hath no part , the widow and stranger hath no part , according to the law of god ; and that though the jews were as the stars of heaven , and the sand of the sea , yet the decayed widows and fatherless , who had no lot , were to have their lot with levi of the tythes , that there might not be a begger amongst them . vii . and after christ jesus had ended the first priesthood , offerings and tythes ; and they that were believers in him , called christians ; was there not another provision made for the poor amongst the christians then tythes ? as you may see in the first conversion , and the first ages of christianity , that there might not be a begger among the christians , according to the gospel order , and law of jesus , as you see in the acts , from the counsel of the apostles , when they said , chuse you seven men , fearing god , hating covetousness , full of the holy ghost , to be set over the christians at jerusalem , to see that nothing be lacking among them ; and if nothing be lacking , all is well . viii . did christ give any such command either among the christian jews , or christian gentiles , that they should receive or pay tythes ? or was there any mention of tythes among the christians for several hundred years after christ ? and was not the first paying of them in england , for praying of peoples souls out of purgatory ? ix . and hath not christ said to his ministers , freely you have received , freely give ? and doth not the apostle say , he coveted no man , silver , nor gold , nor apparel , that he might be an example to all that came after him ? and also said to timothy and titus how bishops should be qualified , not covetous , not greedy of filthy lucre ? and so here have not the teachers and priests of christendom forsaken that order of jesus , and the apostles , who take tythes of peoples estates , and will not preach without them ; and also take away the tenths of them they do not preach to ; and if they will not pay them , sue them , and cast them into prison ? and would not such , if they had been in the apostles dayes been ridiculous , who serve not our lord jesus christ , but their own bellies ? and if they were not justifiable then , how are they now ? g. f. something relating to the bill for small tithes: humbly presented to the consideration of the parliament, in behalf of the people called quakers,. 1697 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a93551 wing s4660 estc r233471 45578453 ocm 45578453 172369 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93551) transcribed from: (early english books online ; image set 172369) images scanned from microfilm: (early english books, 1641-1700 ; 2627:23) something relating to the bill for small tithes: humbly presented to the consideration of the parliament, in behalf of the people called quakers,. england and wales. parliament. 1 sheet ([1] p.). s.n., [london? : 1697] imprint suggested by wing. reproduction of original in the friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -england. quakers -england. broadsides -england -17th century. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-09 emma (leeson) huber sampled and proofread 2007-09 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion something relating to the bill for small tithes : humbly presented to the consideration of the parliament , in behalf of the people called quakers , vvhereas by two acts passed in the 7th and 8th of william the 3●● provision is therein made , for the more easie recovery of tithes , c●●●ch-rates , &c. for the value of ten pounds and under : whereby we humbly conceive , our ease , as well as the prosecutors , was intended ; and not an addition to the extremity of our former sufferings . i. nevertheless , some persons have proceeded , by process out of the exchequer to sequestration , on the defendants estates , both real and personal . ii. and also by process out of the common pleas , to treble damages . iii. and in the ecclesiastical courts to excomunication and imprisonment . whereof a few of the many instances that might be given , do here follow . norfolk , richard allen of stifky , sued in the exchequer , to a sequestration by william harmar , had his goods seized , valued at more than fourscore pounds , for 1 l. 15 s. tithes decreed by the court. there is also a sequestration gone down against richard case , at the suit of henry meriton of norfolk , for 13 s. tithes ; and hath already brought in a bill of costs , of suit , of 20 l. 15 s. 8 d. and a 2d bill is expected , when the sequestration is executed , and all this for 13 s. tithes . norfolk , henry wake had his goods taken to the value of 2 l. 6 s. 6 d. for two years tithes , by thomas thurlin of gaywood , who left one year's tithe of 1 l. 4 s. unseized ; and for that hath sued the said wake to a sequestration ; and hath already deliver'd in a bill of 21 l. 9 s. costs of suit ; and a subsequent bill is expected ; and all this for twenty four shillings decreed for tithes . cumberland , john taylor , of holm-cultrum , sued in the exchequer to a sequestration , had his corn and cattle seized , to the value of 44 l. 18 s. for twenty five shillings eight pence , for tithe demanded . thomas drape of the same , prosecuted to a sequestration , had his goods seized to the value of 50 l. for 4 l. 10 s. 1 d. for tithes demanded . hampshire , alexander moore of fordingbridge , sued in the exchequer to a sequestration , by john hall clerk , the prosecutor brought in two bills of costs of suit , amounting to 119 l. 12 s. 10 d. and hath actually seized and sold to the value of 87 l. 16 s. 11 d. for 6 l. 15 s 11 d. demanded . worcester , william zankey of arely , was sued for 9 l. and treble damages being recovered against him , had his goods seiz'd to the value of 34 l. daniel tipper of the same , was sued for 8 l. and treble damages being recovered against him , had his goods seized to the value of 30 l. viz. all his cows , all his horses , all his sheep but one. the said zankey and tipper , both at the same time , prosecuted for small tithes in the spiritual courts ; thereby to have their bodies in prison , as well as to take their goods ; and were actually imprisoned thereupon , by the writ , de excommunicato capiendo . kent , john love of canterbury , for fifty odd shillings sued by humphry brailsford of canterbury , and by process from the exchequer imprisoned , being a poor man , and a last-maker , and hath a sickly wife , and four small children , whose maintenance depends upon his labour . surry . nat. owen of coulsdon , had his corn taken away in kind , for the years 93 , 94 , and 95 , by timothy turner , rector of the said place . but for the years 1696. and 1697. the said rector stop'd 4 l. 11 s. for the poor's rate ; yet is suing him in the exchequer , in order to a sequestration . essex . john bayly of keldon , bricklayer , prosecuted before the justices , on account of small tithes : yet the prosecutor declined the determination of the justices , by the late acts , for the more easie recovery of tithes , and hath since proceeded in the exchequer , in order to a sequestration of his estate . it 's therefore humbly proposed to your consideration , whether it is not needful , for prevention of such ruinous proceedings , for the future , to put a stop to the like severities , by restraining the prosecutors to such methods as are agreeable to the title and intention of the said acts. the like restriction being provided in the 22 , 23 of car. ii. chap. 15. sect. 14. in relation to the city of london . the kings majesties most gracious letter and declaration to the bishops, deans and prebends &c. england and wales. sovereign (1660-1685 : charles ii) 1660 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a79262 wing c3134 thomason 669.f.25[69] estc r212560 99897915 99897915 171054 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79262) transcribed from: (early english books online ; image set 171054) images scanned from microfilm: (early english books, 1641-1700 ; 2552:9) the kings majesties most gracious letter and declaration to the bishops, deans and prebends &c. england and wales. sovereign (1660-1685 : charles ii) charles ii, king of england, 1630-1685. church of england. 1 sheet ([1] p.) printed for john jones, london : 1660. "the clergy must be paid sufficiently. no leases of rectories or parsonages to be signed unless the vicarages or curacies have at least £100 or £80 per annum.... prebendaries are to comply with this order, which is to be enforced by deans, bishops, and archbishops, on pain of displeasure." -steele. dated at end: 7th of august 1660. arms 11; steele notation: a maintenance afterwards. annotation on thomason copy: "aug 11". reproduction of original in the henry e. huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -clergy -early works to 1800. church and state -england -early works to 1800. clergy -salaries, etc. -england -early works to 1800. tithes -england -early works to 1800. broadsides -england -london 2008-03 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-12 mona logarbo sampled and proofread 2008-12 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion c r honi soit qvi mal y pense royal blazon or coat of arms the kings majesties most gracious letter and declaration to the bishops , deans and prebends &c. charles r. as nothing is more in our desires then to provide that the 〈…〉 ●ngland , under our reign might be furnished with a religious , learned , sober , modest , and prudent clergy 〈◊〉 we are ready to give incouragement to their labours and study in their severall degrees and stations , that they may give check to all prophaneness and superstition , and as zealously affect to remove all scandalls , and reproach from them and their callings , conceiving therefore a competent maintanance to be a necessary encouragement : and that all other persons who have power to dispose of tythes , may be invited to cherish all learned and godly ministery . we do resolve that because where tythes have been appointed for the support of bishops , deans , and chapters collegiate churches , and colledges : and other single persons that have not taken due care to provide , and ordaine sufficient maintenance for the vicars of their respective places , or for the curates where vicarages were not endowed , to settle for the future some good addition and encrease on such vicarages and curats places . our will therefore is that forthwith provision be made for the augmentation of all such vicarages , and cures , where your tythes and profits are appropriated to you and your successors , in such manner that they who immediately attend upon the performance of ministeriall offices in every parish may have a competent portion out of every rectory impropriate to your see. and 〈◊〉 this end our further will is , that no lease he granted of any rectoryes or parsonages belonging to your see , belonging to you 〈◊〉 〈◊〉 ●uccessors , untill you shall provide that the respective vicarages or curats places , where are no vicarages endow 〈…〉 tythes , or other emoluments , as commonly will amount to 100 or 80 l. per annum , or more 〈…〉 it will bear 〈…〉 , settle it upon them and their successors and where the rectoryes are of small value , an● cannot permit of such pr●●ortions 〈…〉 vicar and curate , our will is that one half of the prof●t of such a rectory b● reserved for the maintenance of the v●●ar or 〈◊〉 curate . and if any leases or grants of such fore-named rector●●● have been made by you since the f●rst day of june last past , & 〈◊〉 you did not ordaine competent augmentation of the vicarages or cures in their respective places , our will is , that out of the fines which you have received , or are to receive , you do add such encrease to the vicar and curate as is agreeable to the rates and proportions formerly mentioned . and our further will is , that you do employ your authority and power , which by law belongeth to you as ordinary for the augmentation of vicarages , and stipends of curates , and that you do with diligence proceed in due form of law , for the raysing and establishing convenient maintenance of those who do attend holy dutyes in parish churches ; and if any prebendary in any church ( the corps of whose prebend consists of tythes ) shall not observe these our commands , then we require you , or the deane of the church , to use all due meanes in law , where you or he hath power to compel them , or that otherwise you report to the bishop of the diocess , where the said corps doth lye , that they may interpose his authority for fulfilling this our order ; and if any dean , or dean and chapter , or any that holdeth any dignity , or prebend in the cathedral church do not observe these our commands , that you call them before you , and see this our will be obeyed ; and if you or any bishop do not your , duty , either in their own grants , or seeing others to do it then we will that upon complaint , the arch-bishop of the province see all performed according to this our declaration , will and pleasure : and whereas there are divers rurall prebends , where the vicarages are not sufficiently endowed , we require you to see those our commands be fully observed by them . and we do declare our will and pleasure in all the perticulars fore-cited to be , that if you or any of your successors , or any dean , or dean and chapter , of 〈◊〉 our cathedrial church , or any other person holding any office , benefice or prebend in the same , do or shall refuse or omit to observe these our commands , we shall judge them unworthy of our future favour , whensover any preferment ecclesiastical shall be desired by them from us . and lastly our will and command is , that you and your successors do at or before the first day of october in every year , render an account to the arch-bishop of how these our orders and commands are observed , that the arch-bishop afterwards may represent the same unto us , by his majestyes command . edward nicholas . this is a true copy of the king letter , shewed in the house of commons by sir allin brawdriff the 7th of august 1660. london , printed for john jones . 1660. severall grounds, reasons, arguments, and propositions, offered to the kings most excellent majesty, for the improvement of his revenue in the first-fruits, and tenths annexed to the petition of james, earl of north-hampton, leicester, viscount hereford, sir william farmer, baronet, george carew, esq; and the rest of the petitioners for a patent of the first-fruits and tenths, for the term of one and thirty years, at the yearly rent of threescore thousand pounds. carew, george, esq. this text is an enriched version of the tcp digital transcription a80231 of text r230934 in the english short title catalog (wing c552). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 18 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a80231 wing c552 estc r230934 99896593 99896593 170749 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a80231) transcribed from: (early english books online ; image set 170749) images scanned from microfilm: (early english books, 1641-1700 ; 2424:3) severall grounds, reasons, arguments, and propositions, offered to the kings most excellent majesty, for the improvement of his revenue in the first-fruits, and tenths annexed to the petition of james, earl of north-hampton, leicester, viscount hereford, sir william farmer, baronet, george carew, esq; and the rest of the petitioners for a patent of the first-fruits and tenths, for the term of one and thirty years, at the yearly rent of threescore thousand pounds. carew, george, esq. 1 sheet ([1] p.) s.n., [london : 1660] place of publication from wing (cd-rom edition). signed and dated at end: g.c. october the 5th. 1660. g.c. = george carew--wing (cd-rom edition). reproduction of original in the bodleian library. eng church of england -government -early works to 1800. ecclesiastical law -england -early works to 1800. tithes -england -early works to 1800. broadsides -england a80231 r230934 (wing c552). civilwar no severall grounds, reasons, arguments, and propositions, offered to the kings most excellent majesty, for the improvement of his revenue in t carew, george, esq 1660 2995 23 0 0 0 1 0 110 f the rate of 110 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 pip willcox sampled and proofread 2007-11 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion severall grounds , reasons , arguments , and propositions , offered to the kings most excellent majesty , for the improvement of his revenue in the first-fruits , and tenths : annexed to the petition of james , earl of north-hampton , leicester , viscount hereford , sir william farmer , baronet , george carew , esq and the rest of the petitioners for a patent of the first-fruits and tenths , for the term of one and thirty years , at the yearly rent of threescore thousand pounds . that whereas in the 26th . year of king henry the eight , the lords spiritual , temporal , and commons assembled in parliament , with his royal assent , did ordain , and enact , that the king's highness , his heirs , and successours , kings of this realm , should have and enjoy for ever , the first-fruits , and profits for one year , of every person , and persons , which should be nominated , elected , presented , or by any other ways , or means appointed , to have any arch-bishoprick , bishoprick , deanry , prebendary , parsonage , vicarage , or other dignity , or spiritual promotion whatsoever within this realm , of what name , nature , or quality soever they be , or to whose patronages , or gifts soever they belong , the first-fruits , revenues , or profits , for one year of every such dignity , benefice , or spiritual promotion , whereunto any such person or persons , shall be nominated , presented , elected , or appointed ; and that every such person or persons , before any actual and real possession , or medling with the profits of any such dignity , benefice , office , or promotion spiritual , should satisfie , content , and pay , or agree to pay to the kings vse , at reasonable daies and times , upon good sureties , the first fruits and profits for one whole year , to the kings treasury . ☞ and it was enacted by the authority aforesaid , that the lord chancellour of england , and master of the rolls , for the time being , and from time to time , at their will and pleasure , should name and depute by commission , or commissions , under the great seal , fit persons to examine and search for the just and true values of the first fruits , and profits , by all ways and means that they can , and to compound and agree for the rate of the said first fruits and profits , and to limit days of payment upon good security , which should be in the nature of a statute staple . and whereas it was ordained and enacted by the authority aforesaid , that the kings majesty , his heirs , and successours , kings of this realm , shall yearly have , take , enjoy , and receive , united , and knit to the imperial crown for ever , one yearly rent or pension , amounting to the tenth part of all the revenues , rents , farmes , tythes , offerings , emoluments , and of all other profits , as well called spiritual , as temporal , now appertaining , or belonging , or hereafter that shall belong to any arch-bishop , or bishop , dean , prebend , parson , vicar , or other benefice , spiritual dignity , or promotion whatsoever , within any diocess of england or wales , and that the said yearly pension , tenth , or annual rent , shall be yearly paid to the kings majesty , his heirs or successours , kings of this realm for ever , which was confirmed by several acts of parliament , in 32 hen. 8. and 34 h. 8. and 37 h. 8. and 2 edw. 6. and 7 edw. 6. and the 1 eliz. ☞ and it was also further enacted and ordained by the said authorities , that the said yearly rent , pension , or tenth part , shall be taxed , rated , levied , received , and paid to the kings vse , in manner and form following , that is to say ; the lord chancellour of england , for the time being , shall have power and authority to direct into every diocess in england , and wales , several commissions in the kings name , under his great seal , to such person or persons , as the kings highness shall name and appoint , commanding , or authorising the commissioners , or three of them at least , to examine , search , and enquire , by all the ways and means that they can , by their discretions of , and for the true , just , and whole intire yearly values , of all the mannours , lands , tenements , rents , tythes , offerings , emoluments , and hereditaments , and all other profits whatsoever , as well spiritual as temporal , appertaining to any such dignity , or spiritual promotions as aforesaid , ordinary deductions to be defalked out of the same . and that the several bishops should be charged with the collection of the said first-fruits and tenths , in their several and respective diocesses . and that upon the bishops certificate any incumbent , refusing to pay his tenths , shall be discharged of his living . by the grave advice , and consultations of all estates in so many parliaments , the first fruits and tenths were granted and confirmed to the crown of england , for the better maintenance , and support of the royal estate . and if the people are since multiplied , whereby there is a further encrease of rents and tythes , and a greater value upon all commodities , the crown revenue should be improved towards the king's innumerable charges for the government , and well-being of those people , and holding a correspondence with all forreign princes , for their trade and commerce . as lately the spanish trade was restored at the king's charge . kings , and queens of england , gave most of the lands , tenements and hereditaments belonging to these ecclestastical dignities and promotions , and have also erected divers foundations , colledges , and houses of learning , and given large inheritances , and endowments thereunto , whereby most of the clergy have their educations , and are made fit for these dignities , and other ministerial offices in the church , without any great charge to their families , or relations , therefore good reason the first-fruits and tenths of all their dignities and benefices , should be paid to the king , whom they hold of , as patron paramount , and as supream head of the church , and defender of the faith of england . the statutes , and established laws of the land , are made for the full payment , and whole intire first-fruits and tenths , wherein the clergy themselves had their votes in parliaments . and it it is as great injustice for the clergie to withold any part of the kings dues , as others to deny them any part of their predial , personal , or mixt tythes , the subject in general suffers , wherein the kings revenue is abated , which of right belongs to the crown . every private person may , as often as he pleases , improve his own revenue , when occasion serves . the meanest subject is allowed the benefit of the law , and the king does him iustice , and maintains his property , according to the common and positive laws of the land . the king may expect the same ▪ benefit of the laws , and require his own rights , and revenues , by those rules of iustice , which all men are bound to observe and obey . three objections raised against payment , of first-fruits and tenths , answered by the petitioners . that the first-fruits and tenths , is an innovation obtruded upon the clergy of late times ▪ to this they answer , that the first-fruits and tenths , were paid in the saxons time , as appears by bedes ecclesiastical history , and have so contiued ever since in england , to this very day , and that those payments or tributes , bede calls vectigal , which signifies a badg of subordination of the clergie to the supream civil magistrate , and where they have cast off this tribute , the civil magistrate hath been subordinate to the authority of the church . that the first-fruits and tenths , are of a popish institution . answ. it may be satisfactory ●●ough , that this tribute of first-fruits and tenths , have been paid to all kings and queens of england , since the reformation in henry the eighth's time , without any repeal of any of the said statutes : but in the time of ●opery , ( viz. ) in the 2. and 3. of philip and marie , the act for paying of first-fruits and tenths was repealed , but confirmed again in the very first year of queen elizabeths reformation of religion from popery , by the statute of the 1. eliz. chap. 4. with a recital and ratification of all former statute● , that confirmed the same to the crown , and have continued in force ever since : so that if the tythes be jure divino , payable to the clergie for their administration of the word and sacraments to the people , the first-fruits and tenths jure politico are payable to the king , their soveraign lord , for his administration of iustice , and maintaining the rights , priviledges , and liberties , both of church and state . that the clergie of all orders and degrees , have lately suffered , and therefore ought not to be raised in their first fruits and tenths . answ. that the king hath suffered more , and his revenue much diminished by the late detestable and irreligious war , which hath been fomented , and encouraged by many thousands of the clergie , now confirmed in their livings by act of parliament , and the commons of england would more willingly pay their tythes , if they were sensible the first-fruits , and full tenths were to be paid to the king , as they lately expressed in their desires upon the like occasion of improving that part of the kings revenue . the incumbents have , and do daily take advantages for their tythes , of new tillage , and other improvements of land , which ought to be proportionably answered to the king . the bishops , and all other persons in spiritual dignities and promotions , may raise a full tenth part to be paid by their tenants , who offers now to advance so much besides the old reserved rents , and also to repair the ruins of their cathedral churches . six proposals to the king . 1. that the said petitioners will discharge the said debt of fifty thousand pounds due from the crown , as mentioned in their petition , and give good security for the payment of sixty thousand pounds yearly rent unto his majesty , his heirs or successours , kings of england , during the said term of one and thirty years , without any defalkation , other charges , or reprisal whatsoever . 2. that the petitioners will not take any first-fruits or tenths , of such benefice or living , which is appropriated to the cure of souls , that upon due examination and enquiry , shall not be indifferently found and returned at the full yearly value of thirty pounds upon the survey . 3. that no hospital , colledge , or schole shall pay any first-fruits or tents . 4. that the bishop shall not be troubled with the care or charge of collection of first-fruits or tenths , within his diocess : but be wholly busied in the other spiritual affairs of the church , and cure of souls . 5. that all ministers who were settled in livings , before the 29th . of may la● 1660. and have already compounded for their first fruits , shall be discharged accordingly . 6. that the petitioners will prepare a bill that the said patent for one a●d thirty years may be confi●med by parliament , ( with his majestyes concurrence ) to the petitioners , containing such covenants ▪ clauses ▪ provisoes , conditions , and agreements , as the attorney general , and the rest of his majesties council , learned in the law shall reasonably advice and direct , whereby all legall power and authority may be granted and confirmed to the petitioners , to tax , levie , and receive the said first-fr●its and tenths , in as large and ample a manner , as by the said laws and statutes , the same were granted to the kings and queens of england , as aforesaid . three proposals offered to the clergie . 1. that upon the nomination , appointment , election , or presentation of a●● spiritual person , into t●e said dignities , benefices , or promotions , and before they enter into the actual possession thereof , they shall be bound in a recognizance , in the nature of a statute staple , with two sufficient sureties to pay the first fruits , according to the full value , as shall be returned upon a survey , payable within four years , after such nomination , election , presentation , or entrance , at eight severall payments , by equal portions ●very six moneths , and that one years tenths of every such dignity , benefice , or promotion , shall be deducted out of the said first-fruits . 2. that whereas by the liberty and disorder of the late depraved times , the clergie were not held in such reverence and esteem by the common people , as the dignity of their calling requires . and they have been forced to commence several actions for their tythes , and by reason of contentio●s and distempered spirits , the preaching of the word of god , hath been unprofitable to the people , that have taken aprejudice against the ministery . therefore a short bill shall be prepared by counsel , and offered to the parliam●nt , that an act may be passed for the speedy recovering of tythes , and that the two next iustices of the peace adjacent to the place , may have power upon complaint of any minister , or other person to whom the tythes do , or shall belong , to issue their warrants yo distrain the goods and chattels of any person or persons refussing to pay their tythes to whom they shall become due and payable as aforesaid . that love and vnity may be preserved between the ministers and their congregations . 3. that it shall be proposed to his majesty , that forthwith conmissions m●y be issued out in his majesties name throughout england and wales , to examine and finde out the full values of all dignities , benefices , parsonages and other spiritual promotions aforesaid to return the surveys ther●of , with the names of the patrons , and present incumbents , ( and in the mean time to suspend all proceedings in the first-fruits office ) and that his majesty would be pleased to appoint thomas coleman to be secretary for pres●ntations , ( of all such livings as shall be in his majesties dispose ) who is a fit person for that imployment , and will wholly intend his majesties service therein : to the end , that his majesty may be fully informed of the true value of those livings , that well qualified persons may be preferred , answerable to such promotions . and whereas for the ease of his majesty , several livings and promotions were heretofore in the lord chancellour , or lord keepers dispose , to be so continued , notwithstanding any new return of a greater value . further arguments will be given by the petitioners ▪ in convenient time , conducing both to the advantage of the king , and the benefit of the clergy as occasion requires . all which is humbly submitted to the considerations of his majesty , the lord chancellour , lord high treasurer , and lord chief baron , &c. g. c. october the 5th . 1660. notes, typically marginal, from the original text notes for div a80231e-30 note , the current money of england much infeebled since those times . see the severall presidents and commissions with returns of full values in queen elizabeth's time . felix nullo que ut esse modo populus , cujus gubernandi potestas non penès regem sit divitem . felicia illa olim tempora , in quibus majus subditorum animis insedit utilitatis regiae studium , quam rerum suarum curae fa as king james was to the church of scotland . vide lord burley's speech to queen elizabeth . ●elode se est , quisquis de jure regali demit . the present yearly revenue not fifteen thousand pounds , all charges deducted . see selden upon tyhes of the eastern countries . vide sir henry yelverton's advice to king james . vide doctour iohn gerson in his treatise called regulae morales . necessary that an assistant be to the secretaries of state by reason of their m●ny other ●eighty affairs . tumulus decimarum: or, the history of tythes; from their nativity, to this present day of their expected ruine and downfal, 1659. by h.p. h. p. this text is an enriched version of the tcp digital transcription a91078 of text r203100 in the english short title catalog (thomason e1010_13). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 24 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91078 wing p37 thomason e1010_13 estc r203100 99863178 99863178 115363 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91078) transcribed from: (early english books online ; image set 115363) images scanned from microfilm: (thomason tracts ; 150:e1010[13]) tumulus decimarum: or, the history of tythes; from their nativity, to this present day of their expected ruine and downfal, 1659. by h.p. h. p. 12 p. printed for giles calvert, at the black-spread eagle, near the west-end of pauls, london : 1659. annotation on thomason copy: "9ber. [i.e. november] 24". reproduction of the original in the british library. eng tithes -early works to 1800. great britain -church history -17th century -early works to 1800. a91078 r203100 (thomason e1010_13). civilwar no tumulus decimarum: or, the history of tythes;: from their nativity, to this present day of their expected ruine and downfal, 1659. by h.p. h. p. 1659 4182 24 10 0 0 0 0 81 d the rate of 81 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-12 tcp assigned for keying and markup 2007-12 apex covantage keyed and coded from proquest page images 2008-01 mona logarbo sampled and proofread 2008-01 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion tumulus decimarum : or , the history of tythes ; from their nativity , to this present day of their expected ruine and downfal , 1659. qui stultescit , stultescat adhuc . by h. p. london : printed for giles calvert , at the black-spread eagle , near the west-end of pauls , 1659. tumulus decimarum . in the division of the land of canaan , the levites had no part or portion of the land set out or alotted for their tribe ; but instead thereof god gave them a tenth of all israel for an inheritance . the levites were divided into 4 sorts or kinds ; aaronites , in which line the high-priests office onely continued . koathites , these were appointed over the tabernacle , to attend it , and the utensils thereof ; and these men onely received tythes from the people . gershonites , mararites , none of the tribe of levi exercised the priesthood , but onely those that were lineally descended from aaron . and as the priests office was distinct from that of the levite , so was their maintainance also distinct ; for the high-priest had a tenth of the tenth deliver'd to him by the rest of the levites , bes●●es his official fees of every sacrifice : as deut. 18. 34 ▪ numb. 18. 11. he had also the first fruits ( but in what quantity the owner pleased to give him ) numb. 18. he had also the first born , or their redemption's , with a fifth part added as a surplussage , exod. 13. v. 2. chap. 34. v. 19 , 20. levit. 27. 26. nay further , the priests had divers other advantages for the increase of their maintainance , besides the super-tenths , first-fruits , and primogenitures , viz. all things to be restored , when there was known no right owner , numb. 5. 8. also they had their share in the second sort of tythes ( which were to be spent in feasting in jerusalem , deut. 14. 23. ) and also in the third sort of tythes which were triennial , and laid aside every three years for the levite and the poor , deut. 14. 29. now when this moving church ( i mean the tabernacle ) was at last fixed in the land of canaan , and solomon had converted it into a glorious temple , new officers of the levites were constituted ; as porters , singers , treasurers , with their under officers &c. the progeny of aaron also then increasing , was divided into 24 ranks , or orders , and every one to serve in course , and burn incense , by turns , 1 chron. 23 , 24 , 25 chapters . at last , in the fulness of time , when our second high priest the lord jesus appeared , ( who sprang from the tribe of judah , and not of levi , and who was made a priest , not after the law of a carnal command , but after the power of an endless life ; and who disanulled the commands going before ( as the author to the hebrews emphatically expresses it , heb. 7. ) he put a full end and period to all the ceremonies of the levitical ministry , to circumcision the passover , all sacrifices ordinances ; yea , and customary laws and maintainance too , of the old aaronical priesthood , ( for since the priesthood is changed , the law must needs be changed also , heb. 7. 12. ) neither did he or his apostles in the least go about to maintain or establish primitials , tyths , super-tenths , primogenital redemptions , or any other levitical setled maintainance or deodands whatsoever ; but freely lived of the free will offerings and retribution of the saints , which had a community of all things amongst themselves : as acts 4. v. 32 , 33 , 34. acts 11. v. 29. but a little while , after the apostles themselves ordain'd that , every man possessing his own estate , weekly offerings for the saints should be made proportionally as god had blessed them , 1 cor. 16. 1 , 2 , 3 , &c. by these examples , monethly contributions came in custom in the primitive churches ; as may at large be seen by tertulli apologet. chap. 39. euseb. lib. 4. chap. 22. a while after that , by these examples enlightning the pious intentions of our fore-fathers , lands began to be given to the church-treasury , to be disposed of to pious uses , as , persons necessitated , widows , orphans , and the like . the priests themselves , having food and rayment ( according to the apostle ) were to be content therewith , concil. antioch . an. 340 , chrysostome ▪ who lived 400 years after christ , speaks not the least of tythes . their first re-introduction , or resurrection , was about anno 800. or 900. when the popes and their councils began to be in power , and began to transform their high priest the pope into the old garb and roabs of aaron , with his crown , miter , surplice , ephod , canonical girdle , scarlet robes , tippet , and the like , just as old aaron was apparel'd ; to whom , as to aaron also , they cry'd up first-fruits , tythes , and such like jewish contributions , to be due even jure divino ; nay , and that his holiness might want nothing of aaron's formalities , their cathedrals , with altars , candlesticks , lavers ▪ fonts , organs , choristers , porters , treasurers , and such like nenethims of our days , with all the judaical ceremonies and bravery , were erected : so that they seem'd not long ago to act the jew , better than the jews themselves do in their own synagogues . the pope having got this spiritual revenue annexed to his church and popedom , as an eternal property ; he began now to make proportional subdivisions in parishes , and restrain the payment of tythes to such and such parochial churches , not onely to limit the charity which before lay in common , but he begun then also to introduce his appropriations , and to entail certain church ▪ livings to one certain succession of spirituall men ; and so to uphold his monasteries , priories , abbies , nunneries , and the like . he drew off the tythes of many large and fruitful parishes , and appropriated them to such and such p●r●icular monasteries ; exempting also such lands , as the monks held in any place , from being tytheable to the incumbents of the said parish . thus the templars and cistertian order and others came to be tythe free : for he who usurp'd their first impasition , might well stretch his power to their exemption . nay , see how his pretended holiness stretches his usurpation ! for having gotten the praedial tythes , that is the farm-tythes , or increase of the earth and first-fruits into his clutches : he could not be content with that , but he must plead for personal tythes also to be jure divino ; and challenge a tythe from all mens callings whatsoever , ( whether mechanical or theoretical ; ) as may be seen in the decretals of pope gregory the 9th . 123. but then though it was generally believ'd , that the tythe ought to be paid , and that the misguided zeal of our forefathers had wrought them into that creed ; yet were they not yet restrained solely to ecclesiastical uses , but to the relief of widows , orphans , and the poor , ( as in our english statutes also at large doth appear ) : nor was any man's charity limited to this or that place , but he might give his tenths or lands whither he pleased ; and that made many of our abbies in england inricht with far-off gratuities and donations ( as may amply be seen in the late monasticon anglicanum . ) lastly , harry the 8th perceiving the popes usurpation , and knowing himself to have as much ( if not more ) right over the churches revenue , than his pretended holiness had , he wisely demolishes the abbeys , and impropriated the popes appropriations , or ra her re-imbursed the tenth to the lay-nine parts again , from which they were at first extra●●ed ; and so the tenths became lay ▪ possessions in england again , as well as charles martel had made them in france . thus we have impartially drawn down the genealogy of tythes from the jewish to the roman high-priest ; and from him , and his constitutions ecclesiastical , to these our present days . now to make some coherent deductions from all the premisses ; i shall draw this conclusion . that since the primitive institution of tythes was onely judaical , and peculiarly designed for that nation , upon a temporary precept ; since they were paid at the first to the levites ( who were not to touch the priests office lest they dyed ) and not to the sons of aaron ; since amongst the jews themselves , there was no civil law , nor coercive power for the recovery of them ; since they were not appropriated to the levites onely , but extended to the relief of the poor and distressed widows and orphans ; since the judaical priesthood was totally changed at the coming of our high priest , and not onely their ceremonies , but all other their laws , rites , and customs extinguish'd and abolish'd thereby : since tything was no way mention'd , much less used in the primitive churches ; since it was the pope only that re-introduced them , and preach'd up the judaical ceremonies , and their decimal contributions again , and at last enforced them upon us ( by his ecclesiastical courts ) as a duty ; and gratified at his pleasure some of his beloved orders , with exemption from the same ; since all our laws made for the payment of the same , have been made by papistical parliaments , or those popishly , prelatically , or presbyterianly affected , or impropriators themselves as parties : and lastly since tythes are an exaction more unjust , irrational , and unconscionable in this commonwealth of ours , ( as i shall hereafter make appear ) : certainly all moderate and indifferent persons , must needs be evinced that our clergy at this day have small interest or title , much less any divine right , claim , or property to them . but because we have undertaken the stating and determining of so great a controversie as this is , we shall not rashly pronounce judgment , nor give a definitive sentence against tythes , till we have summon'd in the parties concern'd , that you may hear what these spiritual usurpers , and their advocates , can say for themselves , to confirm or uphold this their fading title . these spiritual defendants , & their advocates therefore say , that tythes are payable to the clergy by a five fold claim and title , viz. 1 jure divino , 1 divine right . 2 jure ecclesiastico , 2 church right . 3 jure donationis , 3 guift right . 4 jure civili , 4 legal right . 5 lege praescriptionis , 5 by prescription . those church advocates that undertake to defend them to be jure divino , produce these scripture evidences . 1 that abraham paid tythes to melchisedeck , ( which was before the levitical law ; ) and christ was made a priest after the order of melchisedeck . ergo . 2 jacob vow'd the payment of tythes , gen. 28. 22. as of a tribute due to god . ergo . 3. that the tribe of levi had them paid by god's peculiar commandement by the law of moses . and malachi , chap. 3. ver. 9 ▪ 10. ye are cursed with a curse for ye have robbed me ; yea , even this whole nation saith the lord ▪ bring ye all the tythes intothe store-house , that there may be meat in mine house . ye tythe mint and cummin ( luke 10. 7. ) saith our saviour , as a thing he approved of : also , 1 cor. . 1 , 13. with many other such like places in the new testament , which plead for ministers maintainance . the heat of all which objections , i think i shall cool , and allay with these mild ensuing answets . first , to the first i answer , that the tythe that abraham gave to melchisedeck ( at the famous interview of those two great personages ) was a gratuity , and not any accustomary due or tribute : for i never read that he paid any before , or ever after to him . that was also a tenth onely of the spoyls and plunder that he had taken from the tetrarchs , or four kings before mentioned ; and not any tenths of his own , either personal , or real estate : and the apostle to the hebrews avouches it to be so : for the original words there ( chap. 7. ver. 4. ) are , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the tenth of his spoyls , or of the principal and prime goods of the heap . and the learned josephus , a jew himself , and therefore one who could best interpr●t the qua●●ity , as well as quantity of abraham's offering , sayes , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the tenth of what was gotten by the war , and so not any praedial or personal tythes , or divine tribute whatsoever . secondly , as for that of jacob , it was onely a voluntary and conditional obligation of his , and not any customary tribute , or necessary duty ; for if so ▪ he was bound to perform tything , whether he bad vow'd or no ; and whether the condirion of god's part had been performed yea or no : but suppose that tythes were a sacred tribute , commanded by god himself to be paid by jacob : this proves nothing that they ought to be paid since our saviours appearance . no more do the other texts of malachi , or any other part of the old testament . thirdly , as for the texts of the new testament ( as luke 10. 7. 1 cor. 9. 13. or any other evangelical evidence whatsoever , they neither joyntly nor severally ; simply , nor comparatively prove , that our saviour nor his apostles , have by any evangelical precept , precisely appointed any such quantum , or measure , as a tenth portion of our increase or profits , to be paid to the evangelical ministry : all that can be squeez'd out of any of the texts there , is that a proportionate competency , and handsome maintainance may be given to the gospel ministry , that so the ministers of the gospel may live of the gospel , which we shall not with hold from an honest , godly , and sincere clergy , that they may live as well of their gospel , as the ministers of the altar did of the altar . 2 to those who claim tythes by an ecclesiastical right , or church property , estab●isht by popes , general councils , synods , conclaves , and the like , and their decretals , constitutions , canons , &c. to these i shall need to say no more , but that the primitive church of christ had no such cu●●om amongst them : besides , since we have discarded the popes supremacy , few of the prelacy , or presbytery either , will own this objection . 3 some ( whose wits will needs go a wool-gathering ) will challenge them by a right of donation , which is as poor a plea , as may be ; for what right hath any king or ruler ( because lord paramount ) to give the tenth of the increase of my labours ; or , at worst , by the same right that he gave them , why may not his successor revoke them : and how can a primitive injury be made good by succession , or a traductional custom validate and make that good , which was injurious and compulsory in its first institution . 4 others therefore claim this revenue by a civil right , and temporal laws of this land , made and confirm'd by severall kings and parliaments ; and by this means , they say , they have as good right and title to the tythes , as others to their free rents , lands , and possessions . to these i answer , that the law is the conservator , but not the giver of right and property : it gives nothing , but commands a quiet enjoyment of what was before given . besides , they are no tythes if they be called a temporal or civil right ; but rather rent-charges , or lay-fees : whereas i have demonstrated before , that they were always demanded , and acknowledged , and received , as ecclesiastical rights and dues : but if they be temporal rights , i hope none will deny , but if a temporal power first ordained them , a temporal power may likewise disordain and reverse them . i shall therefore conclude all with these few queries , which i shall leave to the decision of every indifferent and unprejudic'd reader . 1. if these spiritual rents or tythes must continue , should they not i pray you be paid , according to their primitive institution , and to the end for which they were first commanded , that is for the use of strangers , fatherless and widows , and to the officers , over cathedrals , churches , and chappels , which are the koathites , goershonites , and mararites of our days ; and not to any priest or parson at all , who are onely to receive a super-tenth from them . 2. if the entail of this church-inheritance cannot be cut off by man ( but by god onely ) why should not the first fruits also be paid to the ministery , which of old was aarons sole properly , and his successors peculiar inheritance ? and why , i pray you , should these first-fruits be now reduced to a certain and determinate value , which before was appointed as a voluntary retribution , and in what measure and quantity the owner pleased to give to aaron , and the priesthood . 3. if the tythe ( according to all the levitical formalities and rites ) must be paid ; why should not the second and third , as well as the first tythes be paid to them , with all other sacerdotal and official fees ; as redemptions , fifths , deodands , and the like : nay ▪ why should not their cities , and fair suburbs be assigned and set out apart for them , as was of old ? numb. 35. 5. and then farewel nobility and gentry : we should all be trampled on presently by the surmounting clergy . for , what a vast revenue would even the redemptions of our first-born be , in such a populous nation as ours is ? ( especially if both poor and rich should pay alike , as of old they did ) ? and all this would but run in as one stream into the church-corban , or treasury , which none might pick the lock of , but st. peter's keyes ; ( that is , the clergy themselves to make use of all their pleasure ) which i am afraid would employ it to little better ends , than the old pharisaical priests did their co●ban ; out of which it should seem they took the 30 pieces of silver , with which they hired judas to betray our saviour with : else ●fter judas his recantation and restitution of them , why should it be disputed , whether they should be returned and repayed thither again or no ? 4. if tythes must continue , why should not that branch , or part of them , that has lain so long under alienation from h. 8. till this day , be restored , and a re-appropriation made of all the impropriations whatsoever ? nay , and all the ecclesiastical revenues of cathredrals , abbyes ▪ monasteries , nunneries , covents , and the like , be restored to the primitive uses again , and all the popish exemptions themselves be exempted : and then if all tythes were paid in kind , and by all men whatsoever ; and a restitution of all alienations whatsoever , instead of having a church in england , we should have all england in a church . 5. if the tenth of every mans increase should be given to these men of god , why should it be of the praedial tythes , or visible increase onely ; and so the poor husbandman ( especially in all lands less fruitful than that of canaan ) be the deepest pay-master ; is it not meet , that in great cities and places of commerce and trade ( where lands are the least part of their subsistency ; and where the ●oor farmer makes one peny profit , they get ten ) is it meet and rational , that these men should go scot-free ? and not pay the tenth ( or at least some competent part or portion ) of their profits , as well as the farmer and copyholder , a tenth of his increase ? for if the old leviticall tribute must continue ; certainly tra●…es mens personal estates , as well as husband-mens real and apparent increases , should proportionally contribute : yea ▪ and by the example of melchisedeck , should not all military spoyls also both by sea and land be decimable ? and if our parsons got but once setled in a right of both praedial and personal tything , they would soon turn as great exactors as the pharisaical tythemongers of old that spared not the very mint , anise , and cummin , and such poor hearbs of the garden , but would needs decimate the goodwifes-husbandry therein . nay , if personal tything obtain , would they not have ( think you ) a tythe of our brains and s●udies , as well as of our mechanical labours and handyworks ? and then it will be past jesting with tully , who says , he never knew any man that vow'd the tenth of his wit and discretion to god hercules . sixthly , and lastly , whether the mosaical institution of tythes , and the payment of them by israel , ( after their settlement in the land of canaan ) was not a more equal way ▪ than it can be in our land of england ; theirs being a land which super-abounded with corn , wine , milk , and honey , and a compleat affluence of all things ; and so was no great charge and trouble to the countrey farmers , or occupyers of land there : whereas ours , for the greatest part of all england , being so wild , barren , and naturally unfertele , that the tythe of many a mans increase , is more then the rent of all his lands : nay , and many mans pains , charges , and expences , in manuring , liming , plowing , sowing , and renting of his grounds , above the one moiety of his whole years increase and profit : and is it not reason and conscience , yea both , that if i pay a tenth of my increase to the parson , he should re-pay or deduct a tenth of all my necessary charges and expences whatsoever disbursed , towards the production of that increase ? finis . a caution against sacriledge: or sundry queries concerning tithes. wherein is held forth the propriety, and title that ministers have to them, the mischiefs which would ensue if tithes were brought into a common treasury, and ministers reduced to stipends. the danger of gratifying the petitioners against tithes, and all imposed maintenance. and something of the spirit and end of their actings. collected, and composed by the one that hath no propriety in tithes, and humbly tendred to this present parliament. clarke, samuel, 1599-1682. this text is an enriched version of the tcp digital transcription a79888 of text r208217 in the english short title catalog (thomason e989_18). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 24 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79888 wing c4504 thomason e989_18 estc r208217 99867186 99867186 119484 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79888) transcribed from: (early english books online ; image set 119484) images scanned from microfilm: (thomason tracts ; 147:e989[18]) a caution against sacriledge: or sundry queries concerning tithes. wherein is held forth the propriety, and title that ministers have to them, the mischiefs which would ensue if tithes were brought into a common treasury, and ministers reduced to stipends. the danger of gratifying the petitioners against tithes, and all imposed maintenance. and something of the spirit and end of their actings. collected, and composed by the one that hath no propriety in tithes, and humbly tendred to this present parliament. clarke, samuel, 1599-1682. [2], 6 p. printed by abraham miller for thomas vnderhill at the anchor and bible in pauls church-yard, near the little north door, london : 1659. 'one that hath no propriety..' = samuel clarke. 'the propriety, and title .. end of their actings.' is bracketed together on the titlepage. annotation on thomason copy: "july. 12.". reproduction of the original in the british library. eng tithes -early works to 1800. clergy -legal status, laws, etc. -early works to 1800. a79888 r208217 (thomason e989_18). civilwar no a caution against sacriledge: or sundry queries concerning tithes.: wherein is held forth the propriety, and title that ministers have to t clarke, samuel 1659 4240 9 0 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 angela berkley sampled and proofread 2007-06 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a caution against sacriledge : or , sundry queries concerning tithes . wherein is held forth the propriety , and title that ministers have to them , the mischiefs which would ensue if tithes were brought into a common treasury , and ministers reduced to stipends . the danger of gratifying the petitioners against tithes , and all imposed maintenance . and something of the spirit and end of their actings . collected , and composed by one that hath no propriety in tithes , and humbly tendred to this present parliament . rom. 2. 22. thou that abhorrest idols , dost thou commit sacriledge ? london , printed byabraham millerforthomas vnderhillat the anchor and bible inpaulschurch yard , near the little north door , 1659. certain queries concerning the propriety and right of the ministry of england to tithes . 1. whether the ministry of england hath not as good a propriety in tithes , as noblemen , gentlemen and free-holders have in their lands ? the reasons of this query are , 1. because ethelwolph sonne of king egbert ( who had brought the saxon. heptarchy into a monarchy ) had all the lands in england for his demesne , as is acknowledged by sr edward cook in his commentaries upon littletons tenures , and conferred the tithes of all the kingdom upon the church , by his royal chartar dated anno 855. in these words , king ethelwolph , by the consent of his prelates and princes which ruled in england under him in their several provinces , did enri●h the church of england with the tithes of all his lands and goods by his charter royal , &c. adding in the end , that who so should encrease the gift , god would please to prosper , and encrease his daies : but if any should presume to diminish the same , that he should be called to an account for it at gods judgment seat , &c. and this he did , not only as lord paramount , but as proprietary of the whole land , the lords and great men at that time having no property or estates of permanency , but as accountants to the king , whose the whole land was , and yet they also gave their free consents , which the king required that thereby they might be barred from pleading any tenant-right ; as also to oblige them to stand in maintenance of tithes against all pretenders . 2. because the people can have no right , or propriety in them ; for they never bought or paid for them : neither could they come by inheritance ; for that which was not their fore-fathers could not descend to them : neither came they to them by donation , which they can never shew . 2. whether it be agreeable to piety , prudence , justice , and equity to alienate tithes from the ministry , which have been so freely given by our own christian kings out of zeal to advance gods glory , confirmed by many acts of parliament , oft-times renewed , and reitered , as by magna charta thirty times confirmed , and many other statutes since , yea by the text , and body of the common law , which affirms tithes to be due jure divino , as sr edw. cook testifies in the second part of his reports . 3. whether the inconveniencies and evils can possibly be foreseen , which will ensue upon the alteration of such fundamental laws of this nation , as have continued in force through all changes for above a thousand years together ? tithes have been given to the church for maintenance of gods word and ministers , with a curse to all such as should alienate them . 4. whether it is agreeable to piety and prudence , to pull them from god , to rend them from his church , to violate the dedication of our fathers , the oaths of our ancestors , the decrees of so many parliaments , and to expose our selves to those horrible curses which the body of the nation hath obliged it self to , in case they consented to the alienation of the same ? as n●hem 10. 32 , &c. 5. whether it be not more then probable that the ministry hath had a propriety in the tithes in all christian churches , ever since christians had a propriety in their estates ; since origen , and tertullian , who lived not much above two hundred years after christ , tell us , that the community amongst christians was not wholly ceased in their time , and yet where it was , the tithes were paid ? 6. whether it be not sacriledge to alienate tithes from the church , having been dedicated and consecrated unto god , either by the voluntary consent of churches , or by donation of princes ? seeing what is voluntarily consecrated by man , is confirmed by god , and may not be alienated , lev. 28. 14 , &c. which law is the same under the gospel , as appears in the example of annanias , act. 5. 3. whom peter arraignes , and god condemns , for this very sacriledge . why hast thou ( said peter ) kept back part of the price of the land ? whilest it remained ( viz. unsold ) was it not thine own ? and after it was sold , was it not in thine own power ? viz. to have consecrated , or not consecrated it , vers. 5. and annanias hearing these words , fell down and gave up the ghost . 7. whether it is not against the light of nature , and custom of all nations , to disannull the will of the dead ? gal. 3. 5. brethren , i speak after the manner of men , though it be but a mans covenant ( or testament ) yet if it be confirmed ( viz. by the death of the testator ) no man dissanulleth it , i. e. no man ought to disanull it . therefore tithes having been given by testament , confirmed by the death of the testators , is it not against the light of nature , and custom of all nations to alienate them ? heb. 9. 16 , 17. for a testament is of force after men are dead . 8. many impropriations having been restored to the church by godly noblemen , and gentlemen , and others having been bought in and setled in the most legal way that could be devised upon the ministry ; is it not against all justice and equity to take them from the church again ? and will it not discourage all men for the future from works of piety and charity when they see them thus perverted ? 9. whether it be not more then probable that there was a positive precept given by god to the fathers for the giving to him the tenth part of their substance , as he had formerly required the seventh part of their time ? and whether do not the examples of abraham and jacob so readily giving their tenth , evince this ; or without such a precept , had it not been will-worship in them ? and do not such positive precepts ( if unrepealed ) binde all to the end of the world ? as we see in the case of the sabbath . 10. whether tithes , as an honouring of god , be not enjoyned in the first commandment ? as they tend to preserve the publike worship of god , in the second and fourth commandement ? and as maintenance to the persons of ministers , in the fifth commandement ? being part of the honour due to spiritual parents . 11. whether tithes can be called antichristian , which were paid long before antichrists time ? and when antichrist [ the popes of rome ] were the first that durst take upon them to alienate them from the church , by granting exemptions , appropriations , &c. thereby robbing the church and parish ministers , to gratifie the monks and fryers ? and whether alexander of hales and thomas of aquin. ( who lived about four hundred years ago ) were not the first that pleaded for these alienations made by the pope ? and whether they were not the first that to justifie the popes proceedings , pleaded that tithes were jewish ? 12 whether these scriptures do not concern christians , as well as they did the jews ? prov. 3. 9 , 10. honour the lord with thy substance , and with the first fruits of all thine encrease : so shall thy barns be filled with plenty , and thy presses shall burst out with new wine . prov. 20. 25. it is a snare to devoure that which is holy , and after the vow to make enquiry . prov. 23. 10 , 11. remove not the old land-mark , and enter not into the field of the fatherlesse : for their redeemer is mighty , and he shall plead their cause with thee . and sr edw. cook saith in his institutes , our law-books teach us , that the church is ever understood to be under age , and to be a pupil and fatherlesse : and that it is not agreeable to law or right that such should be dis-inherited . mal. 3. 8 , 9 , 10 , &c. will a man rob god ? yet ye have robbed me : but ye say , wherein have we robbed thee ? in tithes and in offerings . ye are accursed with a curse : for ye have robbed me , even this whole nation . bring ye all the tithes into the storehouse , that there may be meat in mine house , and prove me now therewith , saith the lord of hosts , if i will not open you the windowes of heaven , and pour you out a blessing , that there shall not be room enough to receive it : and i will rebuke the devourer for your sakes , and he shall not destroy the fruits of your ground , neither shall your vine cast her fruit before the time in the field , saith the lord of hosts : and all nations shall call you blessed : and ye shall be a delightsome land , saith the lord of hosts . 13. whether those texts in the new testament do not prove , that to gospel-ministers belongs as large , if not larger maintenance than to the levitical priesthood , as their ministry is more excellent , and the blessings conferred thereby are greater . luk. 10. 7. the labourer is worthy of his hire . 1 cor. 9. 4. have we not power to eat and to drink ? ver. 6 , &c. or i only and barnabas , have not we power to forbear working ? who goeth to warfare any time at his own charges ? who planteth a vineyard and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? say i these things as a man ? or saith not the law the same ? for it is written in the law of moses , thou shalt not muzle the mouth of the ox that treadeth out the corn . doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes no doubt it is written : that he that ploweth should plow in hope : and that he that thresheth in hope should be partaker of his hope . if we have sown unto you spiritual things , is it a great thing if we shall reap your carnalthings . ver. 13 , 14. do ye not know that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are made partakers with the altar ? even so hath the lord ordained , that they which preach the gospel should live of the gospel . gal. 6. 6. let him that is taught in the word , communicate to him that teacheth in all good things . phil. 4. 17. not that i desire a gift , but i desire fruit that may abound to your account . 1 tim. 5. 17 , 18. let the elders that rule well be counted worthy of double honour , especially they who labour in the world and doctrine . for the scripture saith , thou shalt not muzle the ox that treadeth out the corn : and the labourer is worthy of his reward . 14. whether to speak of a sufficient maintenance without tithes , be not a meer fancy , that never was , nor ( as i believe ) ever will be brought into action ? and whether it would not trouble the wisest men that are , to name a stipend that would be sufficient at all times , as tithes are ; which proceeding from the wisdom of god , cannot be matched , much lesse betterd by mans wisdome ? 15. whether be not tithes the fitrest maintenance for the ministry , seeing hereby they partake with the people in times of plenty , which will more inlarge their hearts in thankfulnesse ; and suffer with them in times of scarcity , which will more affect them with sense of gods judgments ? for that when natural affections concur with spiritual , they are more active and vigorous . 16. whether the practice of the heathens , which used to give a tenth to their gods , will not rise up in judgment against christians , if they rob god of the tenth which their predecessors have given to him ? 17. whether the judgment of so many eminent divines as have held it sacriledg to alienate that from the church which was once consecrated to god , should not lay a restraint upon all men from practising that which is so hazardous and scandalous ? that it is sacriledge , is the judgment of calvin , polanus , kickerman , perkins , with many others . 18. whether all or most of the arguments bent against the morality of tithes , do not equally militate against the morality of the sabbath ? as dr sclater hath shewed in his parallel in the end of his book of tithes . certain queries concerning bringing tithes into a common treasury , and reducing ministers to stipends . 1. if tithes should be brought into a common treasury , and ministers paid out thence , whether would our countrey-men that say tithes are such an intolerable burden , be any whit eased ? yea would they not be more burdened by how much their tything would be looked more narrowly into ? 2. would not the trouble of ministers be far greater , being enforced to send , or go from market to market for every bushel of corn or mault , &c. that he spends in his house ? 3. if a dearth come , would it not tend to the ruine of many ministers families , who will be for ced to spend more in a quarter then they receive for their half years allowance ? 4. if things should rise in the price the next hundred of years as they have done the last , how shall ministers be then able to live upon these stipends ? 5. how many officers must there be imployed in every county to bring the tithes into a common treasury , all which , either in whole or in part , must be maintained out of them ? and how will this curtail the ministers share ? 6. what attendance must ministers give quarterly , or each half year , upon the trustees , or treasurers in every county , till they have list or leisure to pay them ? what trouble , journeys and expences will this put them to ? how will they be enforced to bribe , and pay for expedition , or to be fobbe● off with base and clipt money ? or be forced to take wares for their money , if the treasurers be tradesmen ; as many have been served of late in the case of augmentations ? 7. will not ministers hereby be cast upon ten●ations , to speak only pleasing things ( like trencher-chaplains ) lest their stipends should be taken from them ? 8. can it be expected that ministers can or will be so liberall to the poor , and given to hospitality , when they buy all with the peny , as when they have it in tithes ? 9. will not such as bear the bag , and upon whom the ministers must depend for their subsistance , lord it over them with pride and contempt enough ? as bad , or worse then the bishops and their chancellors did ? 10. though such as are of the best repute in each county , should be chosen out to be the treasurers , yet do we not see by daily experience , how men are mistaken in judging of the honesty of others ? and how many men fall from their former principles of honesty ? and that if neither of these should be so , yet how apt standing waters are to putrifie . 11. if contentious suits have been between ministers and people about tithes , hath it not for the most part arisen from the peoples covetousness , pretending customs , prescriptions , or compositions , to defraud the ministers of their due ? 12. were not patrons at the first made choice of , to defend the ministers right against the fraud and injustice of the people ? and may not the wisdome of the parliament finde out the same , or some such like course , whereby the minister shall neither be engaged in contentions with his people , nor troubled with avocations from his study thereby ? 13. may there not arise as many or more quarrels , in case tithes be brought into a common treasury , whilest some pretend conscience , and so will pay none at all ; others think themselves over-rated ; others think that the tradesman , who gets more by his shop than they do by the plough , should bear an equal share in this common burden ? and who then shall take course to enforce such to pay ? if the treasurers in the country , surely they will prove but cold solicitors in anothers cause . but suppose they do stir , they must spend out of the common stock ; and such suits being like to be many , especially in such times as these , how will the ministers stipends be curtailed thereby ? besides , may it not be supposed , that they which spend of other mens purses , are like to cut large thougs out of others hides ? 14. if the countryman shall pay a rate in money for his tithes , will it not come far more hardly from him ? even like drops of bloud , money being usally very short with them . and will he not think it far easier to part with a cock of hay , or a sheaf of corn , or such a small thing , than to part with so much money as his whole tithes may come to , once or oftner in the year ? and how little will he think himself eased hereby ? 15. if tithes be brought into a common treasury , when a living is worth two , three , or perhaps four hundred pounds by the year , a great part of it will be disposed to other places , and will it not certainly be a great grief to the people , that their tithes shall go to they know not whom ? certainly to such as neither feed their souls with the bread of life , nor their bodies with the staff of bread ? and will not their poor want that relief , and themselves that entertainment , which they used to have at their ministers house , to the aggravation of their discontent ? certain queries concerning our late petitioners against tithes , and an imposed maintenance . 1. vvhether have we not cause to suspect , that those persons which petition against tithes and an imposed maintenance , are acted by jesuites , who cunningly creep in amongst them , seeking hereby to overthrow the english ministry , which hath so strongly opposed them , both by word of mouth and wri●ings ? and the rather , because of that scottish jesuite , who lately turned anabaptist , and upon examination at newcastle confessed that he was sent over for that end . and osterweeke a great agitator , went here under another name , who in his romish pontificalibus did lately officiate at the mass publickly in dunkirk , as the printer hereof can prove ; besides some other like examples which might be easily produced . 2. whether can such petitioners be rightly stiled the godly and well-affected of the nation , who strive hereby to bting the greatest judgement upon the nation that ever did , or can possibly befall it ? viz. a samine of the word , amos 8. 11 , &c. and the removing of our teachers into corners , isa. 30. 20. 3. whether have we not cause to belieye , that the far greatest part of the gentry , yeomandry and commons of the land that have tithes to pay , are desirous to have them continued to the ministry : seeing so many thousands of them out of a few counties , have formerly petitioned for the same , and the city of london of late . and no doubt but many thousands more out of every county would do the like , if they had the least encouragement thereunto . 4. whether if tithes were wholly taken away , would the generality of the people be at all eased , seeing both purchasers and tenants must pay so much the more for their land ? 5. whether can we imagine that the parliament , that hath so often and lately declared to the world , that they will be exceeding tender of every ones liberty and property , will now so soon after , take away the propriety of all the ministry of england at one blow , to the ruine of so many thousand families for the present ; to the discouragement of parents from bringing up their children to the work of the ministry for time to come , and so to the endangering of the removal of the gospel from amongst us . 6. whether would not these petitioners ( if tithes were removed ) cry out and complain as much of the tyrannicall oppression and burden of rents , as the anabaptists in germany did , and so never be quiet till they have levelled all things ? 7. whether all persons , whose eyes are open , do not clearly see , that the actings and motions of many persons of all ranks , doth demonstrate that the jesuites rules for reducing england to popery are prosecuting ? * and whether it be not the duty of all worthy patriots , especially the honourable members of the parliament , to oppose such a damnable design with their wisdome and power ? and all the godly party of the land to stand in the gap , by improving their interest in heaven , for the stopping of popery , and the upholding the gospel-ministry ? — si non prosunt singula , mult a juvant . finis . notes, typically marginal, from the original text notes for div a79888e-160 see s. hen. s●e●mans counc●ls anno . 855. orig. hom. han num. cypr. epist. 66. this also is justified by bellarm. de clericis , l. 1. c. 25. instit. 2. c. ● . 2 cor. 3. 6 , &c. i have good information that there are lately come over 100. iesuites that have their frequent meeting in london to drive on this design . * see the iesuites ●irections translated in baxters preface to his holy commonwealth : and also the preface to dailles apology for the reformed churches , by thomas smith , printed at cambridge , 1653. living words through a dying man being a melodious song of the mercies and judgments of the lord, sung by a disciple of christ on his dying bed, when the pangs of death were upon his outward man. with an arrow shot against babylon, being a direct prophecy of the downfal of her merchants, the hirelings and false prophets. with sweet exhortations and prophecies also of the spreading of the glorious truth of god, until it shall have covered the face of the whole earth. by one who dyed a prisoner for the testimony of jesus, francis patchet. patchet, francis, d. 1677. 1678 approx. 25 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a56570 wing p681 estc r221953 99833197 99833197 37672 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56570) transcribed from: (early english books online ; image set 37672) images scanned from microfilm: (early english books, 1641-1700 ; 2193:02) living words through a dying man being a melodious song of the mercies and judgments of the lord, sung by a disciple of christ on his dying bed, when the pangs of death were upon his outward man. with an arrow shot against babylon, being a direct prophecy of the downfal of her merchants, the hirelings and false prophets. with sweet exhortations and prophecies also of the spreading of the glorious truth of god, until it shall have covered the face of the whole earth. by one who dyed a prisoner for the testimony of jesus, francis patchet. patchet, francis, d. 1677. 24 p. s.n., [s.l. : printed in the year, 1678] imprint from smith. copy trimmed at foot with loss of imprint. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng patchet, francis, d. 1677 -early works to 1800. quakers -early works to 1800. tithes -great britain -controversial literature -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-02 apex covantage keyed and coded from proquest page images 2006-03 judith siefring sampled and proofread 2006-03 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion living words through a dying man ; being a melodious song of the mercies and judgments of the lord , sung by a disciple of christ on his dying bed , when the pangs of death were upon his outward man. with an arrow shot against babylon , being a direct prophecy of the downfal of her merchants , the hirelings and false prophets . with sweet exhortations and prophecies also of the spreading of the glorious truth of god , until it shall have covered the face of the whole earth . by one who dyed a prisoner for the testimony of jesus , francis patchet . rev. 2. 10. fear none of these things that thou shalt suffer : behold the devil shall cast some of you into prison , that ye may be tried ; and ye shall have tribulation ten dayes ; but be thou faithful unto death , & i will give thee a crown of life . cor. 4. 16. though our outward man perish , yet the inward man is renewed day by day . cor. 4. 17. for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . several testimonies concerning the faithful servant of god francis patchet of scotforth , in the county of lancaster , who dyed a sufferer for the testimony of jesus ; which he held against the antichristian oppression of tythes inflicted upon him by one — garthwaite the priest of lancaster : and because for good conscience sake he could not satisfie the vnlawful and vnreasonable dem●nds of the said priest , in giving , or paying him tythes , he cast him into prison in lancaster ; but this not being sufficient to satisfie his envy and cruelty ( as afterwards will further appear ) would not let him be so near home , but removed him to london , about 180 miles from his abode , where he was committed to the fleet prison until the time of sickness , which was unto death ; and dyed a prisoner the 2d . of the 10th moreth , 1677. the testimony of christopher and elizabeth cheesman concerning him . i have a living testimony to bear concerning francis patchet that faithful sufferer in the cause of god , who held forth his testimony unto the end of his dayes against the oppression of tythes , for which he dyed a prisoner at london , about one hundred and eighty miles from his habitation , being sent thither by a persecuting hireling priest , because for good conscience sake he could not satsfie his greedy appetite , in paying or giving him tythes ; which being in direct opposition to the government of our lord iesus christ our high priest , who was sent by the father , and offered up himself once for all , to put an end to the first priesthood , with tythes and offerings appertaining to the first covenant : and therefore doth every one that believeth in christ iesus the second covenant , and in faithfulness obey him , deny to pay tythes , and to maintain such ministers , who abide not in christ's doctrine , who said , freely ye have received freely give ; which command , the apostles and ministers of christ , in dayes past , did keep , as do his ministers in this our age , glory to the lord god forever . christ and his apostles and ministers took no tythes , nor persecuted any , either for maintenance , or because they differed from them in worship or religion . and those ministers who obey christ , and abide in his doctrine , and follow his example , and the example of his holy apostles ; those are true ministers , and profit the people : but those who preach for filthy lucre ; and persecute those ( who are taught of god ) for wages , for whom they do no work ; such are they the prophet speaks of , that run and god never sent them , and therefore they profit not the people at all . and this faithful sufferer loved not his life unto death , but laid it down in testimony for the truth of god , & a witness against the persecuting hireling priest ; and is now crowned with glory immortal among the redeemed of the lord for ever and evermore . and i ( being a frequent visiter of him for divers dayes before his death , yea , many times in a day , and in that night also ; when pangs of death took hold onf his outward man , under which he lay with much patience , even as a lamb with out complaint , and as one not alrighted or disturbed at the appearance of death ) can give a further and ciearer testimony of his faithfulness to the pure truth of god , which he spake and declared of , some few hours before his departure , being very weak , insomuch that according to outward appearance his sudden departure was much expected ; and all about him did conclude , that his breath was almost gone ; but after he had lain still a little while , being a little after the 12. hour of the night , at which time he began to speak & continued speaking till about the 3. hour , in praising and magnifying the name of the lord ; but his voice at first was so weak ; that we could not clearly hear what he said , only we understood that he pray'd & said o lord god of mercy , preserve thy people , & immediately his speech was strengthned , & he spake with an audible voice ; so that he was heard over all the chamber where he lay , and he began to sing forth of the mercy & goodness of the lord , and said , o lord god everlasting praises everlasting , glory and honour for ever be given to thy name ; thou hast made way for thy redeemed as in ancient dayes , when thou madest the sea dry land for thy people israel to go through ; oh glory and honour for ever be unto thy name , who art unchangeable in all thy wayes ; thou madest man in thy own image , in thy likeness madest thou him ; but he lost it through disobedience : but o lord , in thy unexpressible love thou sent thy only son iesus christ the new man ( not old adam ) to redeem again ; oh everlasting praises to thy name for ever saith my soul ; oh the seed ; the little seed must spring and grow , till it comes to reign , whose right it is , and all that stands in opposition against it must be brought under ; all that is contrary to it , must bow to its appearance : oh our god! there is no god like to our god : he hath given his son a light into the world and his salvation to the ends of the earth , glory and honour to the lord for ever : o this blessed day ! wherein truth has appeared : oh england's glory ! truth , truth , against all untruth . oh friends , obey the truth , love the truth , buy the truth and sell it not . ah christ iesus the way , the truth and the life ! oh my dear friends , brethren and sisters , that are here with me , i know you not ( that is , after the flesh ) love the truth , obey the truth ; truth , truth , truth ; god's truth is pure , it is holy , it admits of no impurity , of no mixture ; it leads out of the fall , out of the old adam : oh the little seed that grows in god's garden ! ah dear friends , work in the garden of god , mind the little penny , work in the garden of god : oh how love springs up in my heart ! oh praises , praises , thanksgiving and halelujah's unto our god for ever , saith my soul . oh the unutterableness , the unspeakable love to my soul this night ! oh praises , pràises unto the lord , and all that is within me give thanks and magnifie his name for ever , and ever more . and speaking of the house of the lord and temple of the lord , he said , glorious is the house of god ; oh! a house of holiness , a pure house , a house of love , and her gates praise : oh our god is a consuming god ; he consumes all that is bad , all impurity , all uncleanness : our god consumeth all that is unholy , all that is wrong : and our god is light , and in him is no darkness at all . oh dear friends , brethren and sisters , dwell in the light ; he that dwelleth in the light , dwelleth in god ; but he that dwelleth not in the light dwelleth not in god , but in darkness , and so in wickedness , in sin and transgression , in the pride of life , and the vanities of the world . so my dear friends , brethren and sisters , love the truth , believe in the truth , and the truth will make you free : and so all that abide in the truth they spring forth and grow like as the willows by the water courses , and shall never be barren or unfruitful . oh friends , the day , the promised seed is come ? oh the glory of england ! a blessed day is broken forth that shall never end ; he is come to reign whose right it is . oh the lamb shall have the victory against all opposition whatsoever : christ jesus is come the promised seed , which shall grow and prosper till it hath covered the face of the whole earth . and in prayer he said , o lord preserve all friends , my dear brethren and sisters , in the truth to the end and for ever . this is part of what this faithful sufferer did declare , when pangs of death were upon his outward man , witnessed by christopher and elizabeth cheesman . and so he went forward , praising and magnifying the lord , declaring of his great and wonderous works from the creation to this day ; and of the great love of god in sending his son for the redemption of man , and bringing of man back out of the fall : and he spake much of the lord 's making way for his people in this nation of england , as in ancient dayes he made way through the red sea for his chosen israel to pass forth of egypt on dry land : and he declared very much concerning the temple of god , and house of god , and garden of god , beyond what we have retained in memory , or can commit to writing ; and that god is light , and in him is no darkness at all ; and they that love god are in the light , and they that love not god , are in darkness , and they that hate the light walk in darkness , and in the vanities and delights , and the abominations of the world : and further magnifying the name of the lord said , oh the light and everlasting day that is now broken forth , it is the glory of england ; and the work of the lord shall prosper against all opposition whatsoever . and he often repeated it over , — oh the appearance of truth , the glory of england ; and concerning the house of god , the house of god ( said he ) is a house of holiness , a house of purity , a house built without hands , of living stones , precious and chosen , that need no hammer , nor fitting with tool . and further he declared concerning the word of god , and the power of god , and that his word and power is one ; and that his power is an unlimited power , and his mercies unspeakable towards man , and that man's destruction is of himself , and not of god ; not of god ( said he ) and said , that the world 's breaden christ , and water will stand them in no stead . christopher cheesman . something is in my heart to signifie to concerning the innocent , lamb-like life of our dear friend , and patient sufferer for the truth of our god , francis patchet . the lord our god hath pronounced wo against all that are covered , and not with the spirit of the lord ; but i am satisfied and well assured , that that dove-like spirit descended upon him , and was his covering , which made him to abide in the doctrine , and follow the example of his captain christ jesus , whom he followed , whose faithful souldier he was , against sin , the flesh and the devil , triumphing in the lord over them all , i am a living witness for him , being constantly with him in the time of his sickness ; i asked him if he had a wife ? he answered , yes , a very honest loving woman ; saying at another time , he came as freely from her as he was to go to her : he being so freely given up to suffer for truths sake , that he had nothing laid to his charge . after he had lain still some hours , he said , my strength faileth me ; and i said , i hope the lord doth not fail thee , to which he answered , through mercy he never did fail me : he continuing weak , and lay speechless for some time ; the spirit of the lord wherewith he was coverd , revived him ; whereby he had a new strength given to him , to magnifie the pure , powerful name of god in prayer and praises saying , the lord hath laid the foundation in zion ; the lord is building up zion with chosen stones , with precious stones that need no hammer nor tool to come upon them ; the lord is building a glorious house ; and the works of the lord are glorious ; oh praises to the powerful pure name of god! which is above every name ; his name hath done valantly ; he hath stretcht forth his shepherds crook , he hath drawna little remnant to himself , and hath led them through the red sea , he hath put a new song in their mouths , he hath caused them to sing praises upon the banks of salvation ; pure praises unto his pure , holy , powerful name . and in exhortation said , oh love the truth , buy the truth and sell it not ? oh the truth , truth , truth its more then all , truth is stronger then all ; the truth shall prosper notwithstanding all opposition that shall rise up against it ; the truth ( said he ) will make you free . and further he said , resist the devil that subtil serpent , and he willl flee from you . my soul rejoyceth ( said he ) to see this glorious day of the lord. here followeth something of the expressions of dear francis patchet given forth upon his death-bed , in testimony for god , his truth and people ; who departed this life the 22d day of the tenth moneth , 1677. about the nineth hour of the day . after he had lain sometime in great weakness ; insomuch that his speech was sometime taken from him , and sometimes he could speak a few broken words , by which we could understand that he told us , that his strength failed him , and that he was almost spent ; and after this he lay about an hour silent , in great weakness , insomuch that we looked every moment when he should depart this life ; but it pleased the lord ( whose servant he was and is ) inwardly to renew his strength , and raised him up in his power , insomuch that a little after the twelfth hour of the night , he began to break forth into praying and praising the lord in a most sweet and precious manner , and declared much of the goodness of the lord ; and how bountiful he had been unto his soul ; and so he lay a pretty while admiring the precious love of god , which he said , did plentifully flow unto his soul through jesus christ : and he often said unto the lord , praised ; praised be thy pure holy name : and then he earnestly exhorted friends to be faithful in their places unto the truth , saying in an overcoming sense thereof , oh! precious , precious truth which first brake forth in this nation : it s the glory of england . and this expression he servently and frequently used , that the despised truth of god was englands glory : and he spake much of god's israel , saying , the lord who divided the red sea of old , to make way for his redeemed , would surely once more appear for zion sake . then he spake unto the lord saying , oh thy precious light ! in which i see thy glory ; lord , what will become of them that despise thy light ? and though these are but some of the many sweet and heavenly expressions , yet they are what the lord brought fresh into my remembrance , of which , i am a living witness , moses west . here are some of the words spoken by our dear feiend francis patchet a little before his death , oh the love of the lord ! how good hath the lord been unto my soul this day and this evening ? oh the unexpressible love of god! how hath it flowed forth unto my soul this day ? praises , pure holy praises , my heart and soul and all that is within me praises the lord : oh the wonderful love of the lord ! and then in exhortation he said , friends , be faithful to the lord , press forward , be faithful to the lord to the end of your dayes ; never look back , but press forward ; it matters not what trials or reproaches you meet withal here , it is nothing , be you faithful to the lord ; he will carry you through all ; he hath a little remnant which he hath regard unto . press forward friends , in the truth ; for it is the truth , the blessed truth which is declared of . the lord hath raised up many able ministers of the gospel , of the gospel here in england , the lord is come to teach his people himself in spirit and in truth ; the false prophet and the hireling priest the lord will cut down , and all that resist his blessed , powerful work , which he hath begun in this nation of england : for he hath begun a good work , and he will carry it on against all opposition of evil spirits that resist it . oh how is the spirit of the lord upon me at this time ! pure , holy praises be given unto his pure holy powerful name , which hath opened my mouth at this time to speak of his wonderful works , how the lord appeared for israel of old , by a mighty and out stretched arm of power , when their enemies were behind them , ready to overtake them , and the red sea before them ; that in appearance there was no way to escape , yet how did the lord appear wonderfully for their deliverance , and brought them through . speaking much more of what the lord would do for his faithful israel in this day , blessing and praising the lord for all his mercies and loving-kindnesses , which he was made largely a partaker of , to the praise of the great name of the lord. ann edmundson . postscript . reader , having come much short of what was spoken and declared at large by this faithful man , concerning the things of god , & his kingdom , as they were plentifully opened unto him , upon his dying bed ; and because we could not omit to mention what we certainly retained in memory , we have here collected a short account of the the heads of those things he declared of , with some words expresly , as he spoke them . as first , he spake much concerning the living bread that came down from heaven , the heavenly manna , the souls food , saying , buy it without money , and without price , eat and live for ever , drink and live for ever , exhorting to know this bread in our own houses , &c. if you know the truth ( said he ) the truth shall set you free ; truth , truth , truth , oh the precious truth , it is all , and more then all . and at another time said , oh! thy pure everlasting light , which is so much despised amongst men ; thy precious light by which i see thy glory . and at another time , two friends standing by his bed side , he turned his face to them and said , i know you both , pray for me . and some time after another friend r. t. came in , and asking him how he did ? his answer was , i have had a great skirmish , but through mercy i have overcome ; and said also , avoid satan ; i defie thee , get thee behind me satan . i have got the victory : and then in exhortation said , resist the devil and he will flee from you , that subtil serpent , that goes about like a roaring lion , seeking whom he may devour . and spake much that the devil would have christ to fall down and worship him , and how the devil carried christ up to shew him the glory of the world , saying , all this will i give thee , if thou wilt fall down and worship me . and again exhorted friends saying , press forward to the end of your dayes , my dear brethren and sisters that are here present with me , i know ye not ( that is , after the outward man ) but be ye all faithful . he also spake very much concerning david ( as well he might ) being made a large partaker of david's experiences of the goodness and mercies of the lord unto his soul , as david did . oh david , said he , a man after god's own heart ; and how david praised the lord , and to shew the goodness of god to david , he spake very much . and often times in great admiration of the truth , and its glorious appearance , he uttered these and the like words , oh the glory of england , the appearance of truth england 's glory . and that the lord hath begun a good work in england , and he will carry it on notwithstanding all opposition . he exhorted much to faithfulness , and to obey the truth , and walk in the truth , the truth of god , said he , is precious . he did often express an indignation against idolatry , false prophets , and hirelings , and said , the false prophet , and hireling priest the lord will cut down , and he will teach his people himself . and he declàred much concerning israel of old , and of their being brought into the good land ; the promised land ; and after god had delivered israel , said he , then israel sang praises unto the lord ; out of egypts bondage they were delivered , and brought into the good land , the same it is this day , where none can make afraid , which he often said ; and spake how the lord brought all his through trials , reproaches , and troubles , saying , it is no matter what trials , reproaches , troubles and afflictions we meet withal here ; the lord will bring and carry us through them all . and likewise about the new-man , not the old-man , said he , but the new-man christ jesus that is revealed , doth bring back again out of the fall. thomas farnbury ( the man of the house where he died ) who not counted one of the people called quakers , yet a friendly and honest man , gave this testimony concerning him , that it was the divine nature and power of god that spake in him , more then at other times . this is the substance of what we kept in memory , being but a small part of those sweet and living expressions given forth by this patient sufferer , and servant of the lord , who by the power of the lord ( after looked upon as a dead , or dying man ) was raised up to declare of the wonderous works of god in a most sweet and heavenly manner , who began to speak , a little after the twelfth hour of the night , & spake till about the the third hour , and afterwards continued ( making sweet melody in his heart to god ) till between the ninth and tenth hour in the morning , and then departed out of this earthly house , like a patient lamb : 2 cor. 5. 1. for we know , that if our earthly house of this tabernacle were disolved , we have a building of god , an house not made with hands , eternal in the heavens . henry toul●son and andrew lund 〈◊〉 country-men and fellow prisoners fo● the same testimony ) thomas and marabella farnbury , christopher cheesman and elizabeth his wife , moses west , ann edmundson , rebecca veal , and marabella farnbury the younger , who were eye and ear-witnesses . the end . a præsent for cæsar of 100,000 l. in hand and 50,000 l. a year / by thomas bradley ... bradley, thomas, 1597-1670. this text is an enriched version of the tcp digital transcription a29120 of text r32858 in the english short title catalog (wing b4135). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 29 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29120 wing b4135 estc r32858 12774734 ocm 12774734 93741 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29120) transcribed from: (early english books online ; image set 93741) images scanned from microfilm: (early english books, 1641-1700 ; 1521:13) a præsent for cæsar of 100,000 l. in hand and 50,000 l. a year / by thomas bradley ... bradley, thomas, 1597-1670. [8], 52 p. printed for the author, and are to be sold by stephen and thomas lewis ..., london : [1658] date of publication suggested by wing. reproduction of original in the british library. eng church of england -finance. tithes. taxation -england. a29120 r32858 (wing b4135). civilwar no a præsent for cæsar, of 100000 l, in hand and 50000 l. a year. by thomas bradley d.d. and minister of nettlebed, in the county of oxford. bradley, thomas 1658 5078 6 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-05 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2006-09 judith siefring sampled and proofread 2006-09 judith siefring text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a praesent for caesar , of 100000 l , in hand and 50000 l. a year . by thomas bradley d. d. and minister of nettlebed , in the county of oxford . give unto caesar the things that are caesars . luke 20. 25. london , printed for the author , and are to be sold by stephen and thomas lewis in shooe-lane , at the sign of the book-binders . to his highness the lord protector of the commonwealth of england , scotland , and ireland , with the dominions thereunto belonging , &c ▪ my lord , it is not my business , nor intention in this paper-praesent , to set out all caesars dues , or duties ; but as a subject under your highness government , and a friend and servant to the commonwealth , whereof i am a member , to do mine own . it is a businesse concerning which i have formerly acquainted your highnes with some things in the general ; and since that , some others appointed by your highness to take the cognisance of it in particular ; and it is at this present before the commissioners for discoveries at vvorcester-house : but as the presence of the sun obscures all other lesser lights , and makes them burn more dimly , so the assembling of the present parliament doth in a manner suspend and supersede all vigorous actings of derivative and infeour powers : and therefore i have made bold to make this address immediatly unto your self , and to present unto your highness own hand and view , in short , and yet in full too , the whole substance of the matter , with the grounds and reasons of it ; shewing the legality , equity , justice , and necessity of it , that you may at your leasure deliberately consider of it , and the more confidently resolve what to do in it . it is the unhappiness of great princes , that they must see with other mens eyes , and hear with other mens ears ; in this i desire your own may be judges . and now , my lord , i shall humbly crave your favourable protection in the offer of this proposal , and the further pursute of it , if any further pursute be made in it : for although it speaks nothing but law and reason , equity and antiquity ; yet what entertainment it may probably meet with when it comes abroad , both the title and the subject of it may promise and presage , even such as all subjects of this nature do usually find , to be unwelcom ; yet truly there are none of those that are most concern'd in it , but upon conference , when they have rightly understood my mind in it , and their own case , they have gone away wellsatified ; but , my lord , they will be better satisfied , if in consideration of those great sums your highness is to receive out of the church-revenues , so freely and so firmly by law conferr'd upon you , your highness will be pleased to protect them in all the rest , and to settle upon the church , and confirm unto it her antient portion and patrimony , the tithes , & to put them into a better capacity of demanding and receiving them , than now they are in , when men will pay them but what they list , and if they do but demand their dues of them in a legal way , presently they are threatned with ejectment , which ( as things now stand with them ) is no hard matter to compass , considering the many pins upon which their standing doth depend , and the world of exceptions , which the commissions , proclamations , orders , and ordinances made concerning them ( if stretch'd upon the tenters , to the extremity of them , and acted upon with rigour ) make them liable unto ; besides , many of those which are their judges in these cases being of different judgements from them in matters of religion , and ways of worship , and directly principled , not only against their persons , but even against their very callings and the payment of tithes , out of which their livelihood , and your highnesses revenue should arise , the continuance whereof is the only way of perpetuating the ministry , in the church ; and which once taken away , it will inevitably follow , that in short space the ministry will be utterly ruined and rooted out of the church of england , and that once down , all other ordinances fall with it , which it is your highest honour to protect , and to uphold ; but leaving those matters to your higness wisedom and care , with the contribution of my prayers to the great god of heaven and earth , the high dispoof all things , for his blessed protection , direction , and assistance , to be ever present with you in all your great , noble , high , wise , and religious undertakings , i passe to the businese intended , and subscribe as above , your highnesses and the commonwealths , to serve you in all good ways , thomas bradley . a praesent for caesar . there is no man that looks upon this commonwealth , and considers it in the posture that now it stands , but he will confesse that it would require even the golden mines of peru to defray the charge of it , and to carry on the businesses in which it is engag'd ; hence it is that the supream magistrate , upon whose shoulders the government of it lies , is forc'd to raise vast sums of money by such ways & means as reason of state puts him upon , ( as by contribution , excise , decimation , and the like ) for the managing of them , which lie heavy upon the people , and are resented as grievous burdens : for let reason of state speak what it will , and necessity be never so pressing , men are not willing to part with their money , t is ease and freedom from burthens that they look for , which when they sensibly feel , then they will sit down satisfied and contentedly acquiesce in their condition . what was it that kept the 10 tribes so close to jeroboam , and his successors , after the rent from judah , that through the reign of 18 kings they kept constant to them , and never returned again , but that he did that which rehoboam should have done , and which the people sued for , and the grave counsellers advised him to , in making their yoaks easier , and their burdens lighter ? the nearest way for us to do so too , is to alter the chargeable posture that we now stand in , if with honour , justice , and safety , that may be done : but if that cannot be , the next way is to supply it with treasure , by such ways and means as are most clear and smooth , and least liable to exceptions ; and what more clear than what law hath determined ? what more just than for a man to demand his own ? what more equal than for men to pay their debts which they owe ? t is not a curtesie , but a duty , not a gratuity , but the payment of a just and due debt , to render unto caesar the things that are caesars . and such is that which here i offer , which if it may be managed by such hands as i have ready to commend , of men of known worth and integrity , fidelity and ability to undertake , and to perform it , it shall bring in to the treasury for the praesent 100000l . and to the revenue 50000l . yearly , and clearly , without any charge to the state in the gathering of it , or trouble , or just cause of grievance to any other that are most concern'd in it , whose good is principally aim'd at in this design , which is as followeth . i doe propose , that the statute of the 26. of henry the 8th . and of the first of qu. eliz. for payment of first-fruits , and tenths , may be put into due execution , which require that they be paid in to the true value of them , and not as they stand partially rated in the late kings books , by an antient inquiry made above 100 years since , which gives them not in to the 5th . nor to the 6th . nor scarce to the 8th . part of the true value of them , throughout the land . some reasons shewing the reasonableness , equity , justice , and seasonablenesse of this demand . first it is legal that they should be so paid , the statute is clear , and peremptory for it as above , the 26. of hen. the 8. and the 1. or qu. eliz. secondly , and that statute made in a free & full parliament , where the bishops chiefly concern'd in it , as lords spiritual ( so called ) sate in the upper house , in great power , and with them in that parliament six and twenty abbots , which ( together ) with the bishops , were able to have carried a vote against the lords temporal , which in those days were not so numerous . and besides these a full convocation of the clergy sitting , and unanimously assenting to it , thirdly , and this act so considerable , that three of the greatest officers in the land , the lord chancellor , the lord chief baron , and the master of the rolls , are thereby required to make inquiry from time to time , by all the ways and means they can in their discretiō devise , to find out the true values of them , that so the first-fruits and tenths may be paid in accordingly . and against those would i have put in my information in the committee for discoveries , if my council had not otherwise perswaded and over-ruled me . fourthly , there is good bond for it , which every incumbent ( at his entrance into his living ) enters into the first-fruits office , called the melius inquirendum , the condition whereof runs as followeth . the condition of this obligation is such , that if the rectory of a. in the county of b. be hereafter proved to be of more yearly value than ten pounds , then if c. d. incumbent there , do answer the keepers of the liberties of england accordingly within one moneth after certificate of due proof thereof had , and delivered unto him , without fraud or further delay ▪ then this present obligation to be void and of none effect , or else to stand and remain in full force and vertue . i have taken some pains , and been at some cost in this inquiry , and i find this ten pound , commonly to be an hundred , seldom less than fourscore ; as for instances , the rectory of alsford in hampshire , stands in the late kings books at 29l . and some odd shillings : i have known this rectory to be let at 450l . communibus annis , and besides the * incumbent reserving to himself the house , with the accommodatious about it , with some gleab land , and other advantages , to the value of 30l . a year , and upward . i could multiply instances of this kind , if it were necessary . fifthly , we may better now afford to doe it than heretofore , inasmuch as we are freed from many other burdens , and yearely payments which formerly we stood charged withall ( as synodals , and procurations ) and good reason for it ; for the duties upon which they were charg'd being laid down , which were the calling of synods , and visitations of the churches , which were to be done at the charge of the ministry , it will follow rationally , that the charge , occasioned by these duties , should die with them , as also the contributions usually given to the bishops at their first entrance upon their sees by way of gratuity . sixthly , it was not so long since it was questioned , and that in parliament too , whether any tithes should be paid at all , and shall it now be questioned , whether these dues shall be paid out of them to his highness which the law requires ? seventhly , vvhat more usual with christian kings and commonwealths than in great exigencies of affairs , as in their chargeable wars , &c ▪ to supply their wants out of the revenues of the church , by receiving sometimes a tenth , sometimes a fifteenth part throughout their dominions , and that where they have no such law for it as we have , but only raggione del stato , as the italian speaks ? eightly , if you look upon the preface that usher'd in this act when it was first made , in the 26. of hen. 8. you shall find it speaks as strongly for his highness , and the present affairs of the commonwealth now , and they do as necessarily require it , as then they did . ninthly , doe the great affairs of the commonwealth force his highness to raise such great summes of mony for the managing of them , by such ways and means as reason of state puts him upon , as by contribution , decimation , excise , and the like ; and is it fit that such sums as these are , which are clearly due by law , should lie asleep , and be wav'd the while ? tenthly , let noe man think it strange , that the melius inquirendum should be now set on foot : the lord treasurer buckhurst was setting it on foot in his time , as his secretary gurney told me about eight and twenty years agoe , at my return out of spain , where i had been with the lord cottington , embassadour ▪ extraordinary , upon the treaty of the peace between the two kingdoms , then and there honourably concluded , ever since which time i have had it by me . eleventhly , i offered to set it on foot in the late kings time , and for that purpose acquainted the archbishop of canterbury with it , but he kept it off , and charged me upon my canonical obedience i should not stir in it , neither did i while i owed him any . twelfthly , and mainly , even those which are most concerned in it , and may pretend to have greatest cause to except against it , shall receive advantage by it ; it is the only way to settle them in their tithes , and to confirm them upon them , and to engage his highness to protect them in the possession and enjoyment of them , which before , and as yet doe stand but upon tottering terms ; most of the counties in england having petitioned against them ; let them pay their dues , and they may with the better confidence demand and require them : but in the mean time , while they pay their dues to his highness in such an inconsiderable proportion , what if the parishioner should take the advantage of it to pay his tithes by the same proportion ; and being required to pay them to the full value , shall answer , that he pays his tithes in to the incumbent , after the same proportion , that the incumbent pays them in to his highness and the commonwealth , both being equally due ? how this will stand good in law i know not ; but i am sure it is good in equity . lastly , were the revenues yet left unto the church distributed in any indifferent or reasonable proportion , with due respect had to the different worth , gifts , and parts , of those that are imployed in the glorious work of the ministry , and the different congregations under their several charges , there is yet left means abundantly sufficient for the maintenance and encouragement of an able ministrie throughout the land , cheerfully paying out of it his highnesses dues too , which the law requires in testimony of their thankfullnesse to him for protecting them in all the rest . for besides all the defalcations and deductions that have been made out of it , both in the time of hen. the 8. and of the late parliament , there is yet left unto it full half a million a year , and if course were taken , that this might be prudently proportioned , so as the greater livings might help the lesser , there would be found abundantly sufficient for both ; and so all the revenues of the first-fruits office , would come in clearly unto his highness , which now goes all out in augmentations , and doth not serve the turn neither ; and if all the revenues of the church will not now be sufficient for the maintaining of the ministry , now they are all set a part , and appropriated to that use , how did it serve the turn antiently , when they had scarce a fourth part of it , the other three being distributed to other uses ? for if you look back into antiquity , you shall find , that primitively these revenues were not shar'd amongst the clergy parochiatim , by parish meal , as now , it was many hundred years since christ , before the land was so divided , and cantoniz'd into parishes ; but all the tithes and oblations , and other revenues of the church were put into several church treasuries , in every diocese one , those treasuries committed to the care and trust of faithfull and prudent men , by whom they were to be distributed to pious and charitable uses , as need did require ; those men by whom they were to be thus distributed , were the deacons , according to the primitive institution , act. 6. those uses unto which they were distributed , were principally these four . first for the maintenance of the ministry . secondly , for the relief of the poor . thirdly , for the building and repairing of churches , and religious houses . and 4thly , for the redemption of christian captives , the relief of persecuted christians , and the like , so that of all these revenues there was not above a 4th . part fell to their share ; nor that neither , but with these 2 limitations . first , if they had no other competent means of their own to live upon ; for if they had , then by the antient canons , they were to receive no distribution out of the church revenue ; but were to preach the gospel freely . qui bonis parentum sustentari possunt clerici , si quod pauperum est accipiunt , sacrilegium committunt ; clerks or clergy men which may be sustained by the goods of their parents , or ( as i conceive he means ) by maintenance left them by their parents , if they take any thing of the poors patrimony , they commit sacrilege ; and what they meant by the poors patrimony , appears by the same father in another place . quicquid possidet ecclesia , vel in fundis , vel in pecunia , pauperum est patrimonium ; whatsoever the church possesseth , either in lands , or in money , it is the patrimony of the poor , they only had the honour and the trust of the distributing of it , or overseeing the distributing of it by the deacons , in which regard most properly they were episcopi , which signifieth overseers ; and good reason that themselves , and the rest of the clergy having not otherwise wherewith to sustain themselves , should be supplied out of the treasury ; and so they were , but ( which was the second limitation ) that so sparingly , and so frugally , that there should be no allowance for any vain , or unnecessary expences , much less for purchasing of lands and houses , for raising of families to greatness , least of all for princely pomp , and state ; for what the pomp & state of bishops was in those days , appears by that modest canon made in the antient council of a quileia , in these words * episcopus non procul ab ecclesia habeat hospitiolum , vilem mensam , & supellectilem ; let the bishop have near unto the church a little house or hospital , and in it a mean table , with mean houshouldstuff . that grave council , even by the spirit of prophesie foreseeing , and prudently endeavouring to prevent that which after followed in the princely pomp of prelates . wherefore these things duly cosidered , i hope no man will be offended at me for what i here offer and present ; but rather that i shall deserve thanks from all parties concern'd in it respectively ; from his highness for endeavouring the augmentation of his treasury , and the increase of his revenue ▪ in a legal way , whereby he may be the better inabled to defray the charge , and to carry on the great businesses of the commonwealth , committed to his care and trust ; from the commonwealth , whose affairs shall by this means be the better administred , and they in due time eas'd from other burdens , now lying upon them ; and from my brethren in the ministry , whose portion and patrimony shall by this means be setled and confirmed upon them , and his highness ingaged to protect them in the enjoyment of them , together with his own interest , and in all other their antient duties and immunities , now miserably invaded . in three words , me thinks it should be satisfactory to all , that there is nothing here proposed but what there is law for , what there is reason for , and what there is bond for . if his highness will be pleased to remit all these his dues now he knows them , he shall therein do a very noble , and gracious act , and i shall have my share in the benefit of it ; but if ( the exigencies of the time so requiring ) he shal be pleased to demand them , we have no more reason to be offended with him for taking his own , than the people have to be offended with us for taking ours . the way for us to improve this payment to our own advantage , is to doe it freely , and cheerfully , and out of our sence of the pressing necessities of the time , and our thankfulness to his highness for our protection in them , to offer it up to him as a free-will offering ; though there were no law at all to require it . were the clergy of those times so sensible of the great burthens of the commonwealth , and so thankfull to the king for his care and pains in managing the affairs of it in troublesome times , as to make such a law when there was none , and shall we be so insensible of the greater burdens of the present times , or so unthankfull to the supreme magistrate , upon whose shoulders the weight of them lies more heavy than ever it did upon that king , as not to observe it now it is made ? surely , as the clergy of those times did shew their sense of the one , and their thankfullness to the other , in their free offer of this their assistance , in making such a law ; so the ministry of these times will be much more forward to doe their parts to assist , enable , and encourage the magistrate in his government by keeping it , and every one to put to his little finger , to the easing of him of the heavy burthen of it lying upon his shoulders ; so as i trust i may generally in the name of them all , as well as of my self , tender this present unto him as to our patron , protector and benefactor . and although that servant which doth no more than his duty cannot plead merit , nor challenge any extraordinary reward ; yet upon this our readiness and cheerfullness in the performance of it , we may undoubtedly promise unto our selves from his highness such acts of grace , in reference to our calling , and protection in the exercise of it , in reference to our maintenance by tithes , and that competent and certain , and in some indifferent manner proportiond unto us , & of our restauration to all other privileges , immunities & exemptions belonging to us , as may abundantly recompence the cost of our obedience in this matter . in order to all these things , and of settling all things into a right posture , concerning the ministry , there was a paper drawn up with a great deal of care , pains , study , and circumspection , and offered to the late parliament , though their multiplicity of business would not permit them to peruse and to consider of it within the time limited ; which although it were presented by inconsiderable hands , mr. bakers and my own , yet there were other hands and heads used in the composing and perusing of it much more considerable ; which if his highnesses greater businesses would but permit him to peruse , or this present parliament now conven'd to consider of , or to appoint some grave committee to take the cognizance of it , it would be found to be of special use unto them , and to give them much light and many hints as to this business , not to be despised , in which we shall be ready at all times to serve them with our best endeavours , if it be required . in which ( as also in any thing else that i have written , as touching the setling of ministers in their dues , and their payment of their dues , i humbly crave to be candidly interpreted on both hands , my intentions in reference to both , being honest , just , and good , that caesar may have his due , and that they that pay it may have theirs too , with an earnest desire and hope , that as they are to pay with one hand , so they may receive with the other ; that in consideration of these great sums by their own voluntary act , so clearly coming to the publike treasury , for the publike good , some act of grace may be past for them , or something done in favour of them , which may so ballance the payment of it , as that they may resent it , not as a burthen , but a benefit , not as a damage , but an advantage ; if it shall please his highness as freely to remit the payment unto them , as they did at first grant it unto him , and so engage the pulpit to him that way , what is that to me ? why should my eye be evil because his is good ? he shall therein do an act both of bounty and policy ; but what will the rest of the commonwealth think the while , when ( reason of state and necessity so requiring ) he shall raise such great sums of money from them by all the ways and means he can rationally and prudentially devise , and in the mean time gratifie these with such great sums of his own , so clearly by law and reason due unto him ? may his highness be pleased but to take his own dues of them , and to grant them theirs in their antient portion , and patrimony , with all those privileges , immunities & exemptions , in which the law hath indulg'd them , custom confirm'd them , and all the kings of this nation , not only since the conquest , but since the first reformation have protected them in , his highness dues may be paid , his treasuries supplyed , the common-wealth eased in good part in some other burdens , and in all this they no losers but gainers by the bargain . finis . notes, typically marginal, from the original text notes for div a29120e-190 col. goffe , lieut. col. worsley , and mr. scobel clark of the council . notes for div a29120e-370 i mean not as to the form of it , but as to the charge of it . * dr. healinge . procurabit hospitia , & synodalia . hieron. cap. clericos , 1. & 2. concil. aquil . * the motto of my house at nettl●bed . an account of tythes in general ellwood, thomas, 1639-1713. 1700 approx. 29 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a39297 wing e611a estc r36220 15619283 ocm 15619283 104191 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39297) transcribed from: (early english books online ; image set 104191) images scanned from microfilm: (early english books, 1641-1700 ; 1591:65) an account of tythes in general ellwood, thomas, 1639-1713. 16 p. s.n., [london? : 1700] caption title. signed at end: t.e. [i.e. thomas ellwood] cf. wing and nuc pre-1956 imprints. imprint suggested by wing. formerly e41a. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -history of doctrines -17th century. theology, doctrinal. society of friends -apologetic works. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 mona logarbo sampled and proofread 2003-04 mona logarbo text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion an account of tythes in general . the only command from god , that we read of in holy scripture , for the payment of tythes , was given by moses , to the people of israel , in the time of the levitical law. then god first reserved to himself the tythe of the land of canaan , lev. 27. 30. which he did for this reason , that , intending to take the tribe of levi more peculiarly into his service ( as he did , numb . 3. 6. in stead of , or in exchange for all the first born of israel , ver . 12 , 13 , and 45. and chap. 8. ver . 18. having before reserved and appropriated the first born to himself , exod. 13. 2. ) he might bestow those tythes on the levites , for and towards the maintenance of that whole tribe , as a reward for their service in the tabernacle of the congregation , numb . 18. 21 , 31. and in lieu of , and compensation for , their part or share of and in the land of canaan , which thereupon they were expresly cut off from , ver . 20 , 23 , 24. 2. now although it was grounded on a principle of moral justice and equity , that the levites , thus engaged in a continual attendance on a publick service , and shut out from their share in the inheritance of the promised land , should receive a sufficient maintenance from them for whom they performed that service , and who enjoyed their part of the land : yet the ascertaining of the quota of that maintenance to the exact proportion of a tenth part of the increase of the land , was not grounded on moral justice , but had it's dependance on the ceremonial law , adapted and limited to the polity of that dispensation and people only . and that it might not be extended beyond it's appointed time and bounds , it pleased the divine wisdom , to subject it to such ceremonial circumstances , as plainly rank it amongst those carnal ordinances ( rites or ceremonies ) which were imposed but till the time of reformation , spoken of heb. 9. 10. for as god appointed the levites to be offered for a wave-offering , by moses , in the name and on the behalf of the children of israel , when he said to moses , thou shalt bring the levites to the tabernacle of the congregation , and thou shalt gather the whole assembly of the children of israel together , ; and thou shalt bring the levites before the lord , and the children of israel shall put their hands upon the levites : and aaron shall offer ( in the margin wave ) the levites before the lord , for an offering ( in the margin wave-offering ) of the children of israel ; that they may execute the service of the lord , numb . 8. 9 , 10 , 11. so the tythes , which were assigned for the maintenance of the levites , were to be first offered , by the people , as an heave-offering unto the lord. ( the tythes of the children of israel , which they offer as an heave-offering unto the lord , i have given to the levites , &c. numb . 18. 24. ) and even the tythe of those tythes , which the levites were to yield unto the priests , were to be offered , by the levites , as an heave offering to the lord , before the priests might have them . thus speak unto the levites ( said god to moses ) and say unto them , when ye take of the children of israel the tythe which i have given you from them for your inheritance ; then ye shall offer up an heave-offering of it for the lord , even a tenth part of the tythe . and this your heave-offering shall be reckoned unto you , as though it were the corn of the threshing floor , &c. thus ye also shall offer an heave offering unto the lord , of all your tythes , which ye receive of the children of israel : and ye shall give there of the lord 's heave-offering to aaron the priest , ver . 26 , 27 , 28. this makes it evident , beyond doubting , that the tythes , which were given by the people to the levites , and by the levites to the priests , under the law , had their dependance on the ceremonial law , as that priesthood had ; and were to stand no longer than that law and that priesthood stood : which was but till shiloh came , and by the offering of himself once for all , had put an end to all the shadowy offerings under that law. 3. this the author of the epistle to the hebrews did so well understand , that he positively declared that the levitical priesthood being changed , there was made of necessity a change also of the law , ( of that law , by which that priesthood and the maintenance of it had stood ) see heb. 7. 12. and 't is also evident from scripture and primitive antiquity , that neither the apostles themselves , nor ( for some ages after them ) any of the christians , did meddle with , or at all concern themselves about tythes ; but let them totally fall as they did the other abrogated part , viz. offerings , &c. and of the ceremonial law of moses . 4. but after that the mystery of iniquity , which in the apostles time began to work ( 2 thes. 2. 7. ) had wrought to that degree amongst some christians , and had drawn them so far from the purity and simplicity of the gospel , as to form and model the church in many things , by and according to the iewish pattern amongst other ceremonial parts of the iewish religion , which had been abolished by the coming and death of christ , tythes were preached up again ( about the latter end of the fourth century , and beginning of the fifth ) by some , at first , under the notion of alms and charity ( because part of the tythee under the levitical law were appointed for th maintenance of the fatherless , the widow and the stranger , deut. 14. 28 , 29. ) and by others , as then still due by the mosaic law , which had required them to be paid to the livetical priesthood . which plea afterwards ( corruptions increasing in the church , and in those especially who were called the church-men , or clergy ) more and more prevailing , the payment of tythes was re introduced , as due by those levitical laws , which had been given to the israelites of old . and upon that bottom , tythes have stood , been claimed , and the claim defended unto this day . 5. now , not only he that thus claims and receives tythes ; but he that consents to , and complies with such claim , by paying tythes thus brought in , and thus claimed , doth thereby implicitly , and vertually ( at least ) deny that christ has put an end to the ceremonial law of moses , and consequently that he is come , and hath suffered in his flesh for mankind . and that this may appear as plain as is possible , i shall draw the matter into an argument , thus : to uphold any thing , as still in force , which was to be taken away , and cease at and by the death of christ , is to deny that christ is come and hath fuffered in his flesh for mankind . but to receive , or pay tythes now , is to uphold a thing , as still in force , which was to be taken away , and cease at and by the death of christ : therefore to receive , or pay tythes now , is to deny that christ is come , and hath suffered in his flesh for mankind . the major must be granted , and the minor i thus prove . whatsoever was a part of the ceremonial law of moses , was to be taken away , and cease at and by the death of christ ; but tythes were a part of the ceremonial law of moses ; therefore tythes were to be taken away , and cease at and by the death of christ : the major here again is unexceptionable ; and the minor is thus proved : every heave offering among the iews was a part of the ceremonial law of moses ; but tythes were an heave-offering among the iews , numb . 18. 24. therefore tythes were a part of the ceremonial law of moses . 6. by this it appears , that without regard had of the person to whom , or the use for which tythes are paid , the paying of tythes ( as well as the receiving them ) being a part of the abrogated ceremonial law of moses , imports a denyal of the coming and death of christ ▪ hence it is , that tythes have been , and are commonly called , antichristian , or against christ : and hence hath arisen that saying ( often used not only by our antient friends , but by some of the martyrs long before ) viz. he that pays tythes , doth thereby deny that christ is come in the flesh. that conclusion could not have been drawn , from the paying of tythes to a wrong ministry , or for a wrong use only , though such payment be evil : nor could any thing justify that inference , but the consideration that tythes , depending on the ceremonial law of moses , which must of necessity and in course fall , and cease when christ suffered ; the paying of tythes , carries in it a supposal , that that law is not yet ceased , but is still in force : and consequently that christ , whose death must needs have ended it , is not yet come , nor has yet suffered in his flesh for mankind . 7. that other objection , not less weighty than common against paying tythes to the clergy , so called , viz. the unlawfulness of upholding a false ministry , to perform a false worship ( being it self so clear and plain , that it needs no illustration ) i shall , in this discourse , no further meddle with , than to observe in my way , how far it may affect those tythes also , which the impropriators claim . wherefore having premised what is said before concerning tythes in general , to what hand , or for what use soever paid , let us now inquire into those tythes , which are called impropriate . of impropriate tythes . 1. that these tythes , which are claimed by the impropriators , are of the same nature , and stand originally on the same root and ground , on which the other tythes stand , which are claimed and exacted by the priests , is evident from hence , that they were all heretofore , these as well as those , claimed by , and paid to some or other of the romish clergy , or their appendices , the religious orders ( so called ) and upon the same foot. that is , these impropriate tythes , were paid to those religious orders or houses , as being due to god , by vertue of the levitic law ; as well as the other tythes were paid to the parish-priests , on the same supposed right , from the same law. but how these tythes came to those religious houses first , and how afterwards from them to the impropriators , is next to be inquired . 2. until the lateran council ( so named , because it was holden in the pope's palace at rome , called the lateran ) in the year 1215. it was in the choice of every man to give his tythes to what church he pleased , so he gave them to some church . and even after that council , the popes , as heads of that church , by their dispencing power , did give leave to such as would sue , and pay for it , to give their tythes from the parish-priest , to such order of religious people ( whether monks , fryers , or nuns ) as they were best affected to . by which means , the parish-priests ( called seculars ) and those of the several religious orders ( called by a general title , regulars ) being left to scramble , as they could , for maintenance , the regulars ( mendicant fryers , and others ) swarming in all places , and pretending , at least , to greater sanctity , and austerity of life , than the parish-priests , prevailed with the people , either living or dying , to give not only very considerable estates in lands , but also the tythes of other lands , and of whole parishes , from the parish priests , to their religious houses or convents . 3. the tythes , or parsonages , so given , were then called appropriations , because they were appropriated to this , that , or the other religious house or convent . and i have read , that there were in england about 3845 parsonages thus appropriated . and as tythes were then held to be due to god and holy church ; and those religious orders were reputed a part of that church : so the tythes as well as the lands thus given them , were continued to them , and possessed by them , till that general storm arose , in k. henry 8. his time , which overturned those religious houses and orders together . and here , by the way , it may be noted , that while those religious houses stood , a great part of the lands which had been given to them , were , by papal authority , exempted from paying tythes : whence it is , that many of those estates , which had belonged to those religious houses , remain discharged from the burthen of tythes still . 4. as tythes were set up here on the authority of the levitic law , and in imitation of the iewish practice , consonant to that law : so while those religious houses stood , and the pope's power prevailed here , not only the seculars or parish-priests , but all those regulars who received tythes , were bound to pay the tenths out of the tythes they received to the head of their church , the pope , as the levites , under the ceremonial law , were required to do to the priests . 5. but after that k. hen. 8. ( upon a quarrel between the pope and him , about his divorce from his first queen catharine , which he earnestly desired , and the pope would not grant ) fell off from the pope ( though not from popery : for after that , he retained the most pernicious doctrines of the romish church , contained in the six articles , and burnt some for denying them ) he threw off the pope's supremacy here , and assumed it to himself ; declaring himself , and being declared , first by the clergy in their convocation , and soon after by lords and commons in parliament , the only supream head in earth of the church of england . this was done by the statute of 26 hen. 8. c. 1. and therein it is enacted . that the king , his heirs and successors , kings of this realm , shall be taken , accepted and reputed the only supream head in earth of the church of england . and shall have and enjoy , annexed and united to the imperial crown of this realm , as well the title and stile thereof , as all honours , dignities , praeemences , jurisdictions , privileges , authorities , immunities , profits and commodities to the said dignity of supream head of the same church belonging and appertaining . and shall have full power and authority , from time to time , to visit , repress , redress , reform , order , correct , restrain and amend all such errors , heresies , abuses , offences , contempts and enormities whatsoever they be , which by any manner of spiritual authority and jurisdiction ought , or may lawfully be reformed , repressed , ordered , redressed , corrected , restrained , or amended , &c. by which it is evident , the intention of the parliament then was to transfer , confer and settle unto and upon king henry all the powers , profits and priviledges , which had been before supposed to be in , or belong to , or had been enjoyed or exercised by the pope , while he was received as supream head of the church . 6. and therefore , as the pope , while he retained the supremacy here , had the first fruits ( which are the profits of every spiritual or ecclesiastical living for one year ) upon the advancing of any ecclesiastical person , to such a living ; and also the tenths , that is the tenth part of all the tythes : so these two revenues , as appendant to that supremacy , followed it ; being settled on the king , in the same session of parliament , wherein the supremacy was vested in him . the words of the statute , 26 h. 8. c. 3. relating to the first fruits , are these . that for the more surety of continuance and augmentation of his highness royal estate , being not only now recognized ( as he always indeed hath heretofore been ) the only supream head in earth , next and immediately under god , of the church of england , but also their most assured and undoubted natural soveraign leige lord and king , &c. it may therefore be enacted and ordained by , &c. that the king's highness , his heirs and successors , kings of this realm , shall have and enjoy from time to time to endure for ever , of every such person and persons , which at any time after the first day of ianuary next shall be nominated , elected , perfected , presented , collated or by any other means appointed to have any arch-bishoprick , abbacy , monastery , priory , colledge , hospital , archdeaconry , deanry , provostship , prebend , parsonage , vicarage , chauntry , free-chappel , or other dignity , benefice , office , or promotion spiritual , whithin this realm , or elsewhere-within any of the king's dominions , of what name , nature , or quality soever they be , or to whose foundation , patronage , or gift soever they belong , the first-fruits , revenues and profits for one year of every such arch-bishoprick , bishoprick , abby , monastery , priory , — parsonage , vicarage , &c. then ( after provisions made for finding out the value of those spiritual livings , and for paying , receiving and recovering those first-fruits ) the settlement of the tenths ( that other part of the pope's revenue ) upon the king , follows , in the same statute , in these words . and over this , be it enacted by authority aforesaid , that the king's majesty , his heirs and successors , kings of this realm , for more augmentation and maintenance of the royal estate of his imperial crown and dignity of supream head of the church of england , shall yearly have , take , enjoy and receive , united and knit to his imperial crown for ever , one yearly rent , or pension , amounting to the value of the tenth part of all the revenues , rents , farms , tythes , offerings , emoluments , and of all other profits as well called spiritual as temporal , now appertaining or belonging , or that hereafter shall belong to any archbishoprick , bishoprick , abbacy , monastery , priory , archdeaconry , deanry , hospital , colledge , house-collegiate , prebend , cathedral church , collegiate-church , conventual-church , parsonage , vicarage , chauntry , free-chappel , or other benefice or promotion spiritual , of what name , nature , or quality soever they be , within any diocess of this realm , or in wales , &c. and so goes on to direct the time , place and manner of payment of these tenths , with the penalty for non-payment . 7. thus were these two great pillars of papal supremacy ( first fruits and tenths ) transferr'd from the pope , ( the old head ) to the king , ( the new head of the church , ) to support and maintain that headship in him , as they had done before in the pope . which ecclesiastical headship the king was no sooner possessed of , than he began to exercise it amongst those religious orders , suppressing ( as herbert , in his life , p. 379. rel●tes ) the observant fryers at greenwich , canterbury , richmond and other places , and substituting the augustines in their places . which he did ( says herbert there ) for the finding out how his people would take his design of putting down religious houses : to which he proceeded the next year , beginning with the lesser sort , and suppressing all those monasteries , priories and other religious houses of monks , canons and nuns , which had not in lands , tenements , rents , tythes , portions and other hereditaments , above the clear yearly value of two hundred pounds . by which means 376 of those religious houses being dissolved , a revenue of above thrity thousand pounds a year , besides an hundred thousand pounds in money raised by sale , at low rates , of the goods and chattels , of those houses ( a sum not small in that age ) came to the king , for support of his ecclesiastical supremacy . 8. the statute , which countenanced this proceeding , is the 27 of hen. 8. cap. 28. and a new court , called the court of augmentations , was then erected and settled by parliament , for receiving and ordering these new accessional revenues : the act for which , in our printed statute books , is set before that for the suppression of those lesser monasteries . but though that , for suppressing those monasteries , be , by an hysterosis , set after that for establishing the court of augmentations ; yet it must have been made before it : for it is recited in it . 9. in that statute , 27 hen. 8. c. 28. for suppressing those smaller monasteries , mention is made o● monasteries , abbies and priories , which , with in one year before the making of that statute , ha● been given and granted to the king by any abbot , prior , abbess or prioress , under their convent-seal , or that otherwise had been suppressed , or dissolved . all which were , by that statute confirmed to the king , and to all those , unto whom the king either then before had conveyed , or then after should convey any part or parts thereof ; to hold to them in like manner , stamped upon those rectories , parsonages , and other revenues by tythes , into what hands soever they were passed . and therefore , by the statute of 32 hen. 8. cap. 7. in case of with-holding , or denying to pay the tythes , all persons claiming them ( impropriators as well as priests ) are restrained from suing in the temporal courts , and limitted to the ecclesiastical or spiritual courts only , for the recovery of them . 13. and that they might still have dependence upon the supremacy , care was taken , from the first , by the statute of 27 hen. 8. cap. 27. that none of these estates , which then had come , or should come , from any of those religious houses to the king , should pass from him by grant to any person whatsoever , without an express reservation of a tenth . and in a subsequent statute ( 33 hen. 8. cap. 39. ) complaint being made , that altho' out of those grants , which the king had made to sundry persons , of honours , castles , mannors , lands , tenements , rectories , &c. ( which were under the survey of the court of augmentations ) the tenths had been reserved ; yet the persons unto whom such grants had been made , though they had quietly enjoyed and taken the issues and profits of those lands , rectories , &c. had not paid the reserved tenths to the king : provision was made in that statute , by several forfeitures and nomine-paenae's to enforce the payment thereof . nor was care taken of the ecclesiastical head ( the king ) only , but of the ecclesiastical members ( the clergy ) also : many , if not most , of which had pensions , or portions issuing out of those parsonages , rectories , or other spiritual benefices ( as they were counted ) which the religious orders held : for , besides that upon the increasing of those appropriations , whereby the parish-priests were pinch'd , there had been provision made early , in the time of k. richard the second , for the vicars , as well as for the poor ; the statute of 15 ric. 2. c. 6. directing , that , upon the appropriation of such churches , the diocaesian of the place ( or bishop of the diocess ) shall ordain , according to the value of such churches , a convenient sum of money to be paid and distributed yearly , of the fruits and profits of the same churches , to the poor parishoners : and also , that the vicar be well and sufficiently endowed . which statute ( so far , at least , as concerned the vicars ) was afterwards confirmed by another statute of 4 hen. 4. cap. 12. which expresly ordains , that the statute of appropriation of churches , and of the endowment of vicars in the same , made the 15th year of k. ric. the 2d be firmly holden , and put in due execution : i say , besides these , the stat. of 34 and 35 of hen. 8. cap. 19. takes notice , that the arch-bishops , bishops , arch deacons and other ecclesiastical persons , of both provinces of canterbury and york , having formerly , in right of their churches received out of the late monasteries , &c. divers pensions , and other profits , had after the dissolution of those houses , been disturbed , and denyed of the having , receiving and gathering of the said pensions , &c. whereupon it is , in the said statute , enacted , that if any person or persons , being farmer or occupier of any mannors , lands , tenements , parsonages , benefices or other hereditaments of any of the said late monasteries , &c. by the king's gift , grant , sale , exchange , or otherwise , out of which any such pensions , &c. have been heretofore lawfully going , answered or paid to any of the arch-bishops , bishops , arch deacons , and other ecclesiastical persons abovesaid , do , at any time after the first day of april next coming , wilfully deny the payment thereof , then it shall be lawful for the said arch-bishops , bishops , arch-deacons , or other ecclesiastical persons aforesaid , being so denied ; to be satisfied and paid thereof , &c , to proceed in the ecclesiastical courts , for the recovery thereof . 14. by which statute , all pensions payable to arch-bishops , bishops , arch-deacons , or other ecclesiastical person , that had been possessed thereof , at or within ten years next before the time of the dissolution of the monasteries , out of the parsonages , rectories , or tythes holden by the said monasteries , &c. are confirmed and assured to such arch-bishops , bishops , arch-deacons , and other ecclesiastical persons still . 15. so that , upon the whole , besides what hath been said of tythes in general , with respect to the iudaizing , and denying of christ , by the paying thereof ( which extends alike to all tythes , those claimed by the impropriator , as well as those claimed by the priest ) the impropriate tythes being generally charged , either with some payment to the vicars , for enlarging of their stipends , or with pensions to the arch bishops , bishops , arch-deacons , and other ecclesiasticks : all such of them as are so charged , come under the same objection , that is made against paying to the priest , viz. the upholding of a false ministry , to perform a false worship . and if any impropriation may be supposed to be free from all those charges ; yet all impropriators , as well as priests , being bound to pay the reserved tenths to the king , as supream head of the church ( which were wont before to be paid to the pope , while he was owned for head of the church ) the paying of tythes to an impropriator , is a recognizing , and acknowledging of a man ( bad or good , popish or protestant , as it happens ) to be the only supream head on earth of the church . which is to set an human head to a spiritual body : and to divest and deprive our lord iesus christ of his undoubted right , who the apostle says expresly , is the head of the body , the church , col. 1. 18. and that not of man's making or appointing ; but god ( saith the apostle ) hath given him to be the head over all things to the church , which is his body , eph. 1. 22 , 23. finis . respublica de decimis. written by sir vvilliam cockburne of langtoun knight cockburn, william, sir, d. 1628. 1627 approx. 30 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a19043 stc 5460 estc s108105 99843794 99843794 8550 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19043) transcribed from: (early english books online ; image set 8550) images scanned from microfilm: (early english books, 1475-1640 ; 1062:18) respublica de decimis. written by sir vvilliam cockburne of langtoun knight cockburn, william, sir, d. 1628. [2], 16, [2] p. : ill. printed by iohn wreittoun, edinburgh : anno domini 1627. signed: respublica. addressing abuses in tithing. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -great britain -early works to 1800. 2005-09 tcp assigned for keying and markup 2005-11 spi global keyed and coded from proquest page images 2006-07 ali jakobson sampled and proofread 2006-07 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion respvblica de decimis . written by sir vvilliam cockburne of langtovn knight . edinbvrgh , printed by iohn wreittoun anno domini 1627. to the right honourable and my noble parts , my lords commissioners appoynted for reformation of diuerse abuses , and first of tithes . reason , by reason of some secreet surmising ( beleeued by the weaker minds , and fostred by the more particularie inclined ) that no reformation annent that matter of tithes is intended , hath imployed mee ( as one , whose interest it principally or rather onlie concernes , ) faithfully to report vnto your ll. the true mind of every severall part of my composition : as i haue receaued it from him my over lord directour and resumer of euery particulare thought , not only of euery particular partie in this businesse , but euen of euerie particular person in whatsoeuer businesse hath potentia truely to thinke . but if any man bee curious to see my procuratory , let him search the hollow of his owne breast , there shall hee finde it . the mind of the king my head . ovr gratious soueraigne aimes nowise to prejudge any mans right , nor to vrge any man further than what hee is tyed vnto by law : but only out of his princely care , of my benefite intends a reformation of all abuses , and first of tithes ; which is vnderstood to bee threefold . first , the abuse of their dedication by him who only is proprietar therof , god , the tithes are mine , and i haue giuen them to the leuite , whereby is easily perceiued that the pastors and instructers in true knowledge , and the worship of god , are [ ante omnia ] to bee sustained , entertained and maintained , euery man in his place or degree of imployment , by whom the church is builded , and euery particular person is formed a liuing stone for raising thereof , the chiefe corner remaining , christ . secondly , of vplifting the same , whereby the fruites of the ground are subject to many inconvenients , partly by the sloath , and partly by the malice of tith-possessours the one beeing carelesse to separate the same from the stocke in due time , and the other maliciously refusing to doe it in due time ; wherby the stock in these cold and northerne partes are subject to the hazard of many inconvenients , by tempestuous weather : as also comming to tithe , they bring with them such a confluence of men and beasts , like locustes ouershadowing the face of the earth , running through euery corne field , that the poore labourer of the ground is not able to see the destruction of his fruites , his body not beeing vbiquiter , and therfore cannot tell of what to complaine . thirdly , by vsurpation vnder the cullour of tithing to intromet with the stock , or a great part thereof , against all reason , law of god , and man : and for reformation of these abuses , willes that the parties justly grieued , giue in their best ouertures unto your ll. of whose duetiefull care his majestie rests sufficientlie assured . the minde of the chvrch my heart . the church is heerewith well pleased , for howbeit it bee without contraversie , that the tith is the lords , and by him giuen to the levite : and therefore may not vnjustly bee acclaimed by the pastours , successours to their function , hauing the charge of gods tabernacle . yet considering that their office is not naturally hereditarie , but by grace and election . and therefore their present maintainance is only to be desired ; since their naturall successours ( as they are their naturall successours ) haue no right to their spirituall possessions : as the levites , whose children were levites , whereby all the church goodes were euer possessed by church-men . againe , considering that they are not restrained from purchasing possessions amongst their brethren the laicks , as the leuites might not inherite nor possesse any possessions among the other tribes , whereby the superabundance of goods , if any they had ; of necessitie behoved flow backe to their brethren the laicks from whence it sprang : otherwise their commodities beeing great , and their labour easie in purchasing the same , they might happily haue conquered all their brethrens possessions , and so twelue tribes should bee reduced in one : and therfore since they are not thus restrained , they desire no more but a competent allowance according to his majesties royall intention aboue specified . as also , they are content that the superplus bee in his majesties power to bee employed for the publicke benefite of the kirke and common-wealth , and for recompensing in some sort of such particular persons as his majestie out of his royall disposition shall thinke himselfe in conscience tyed to considder , in respect of the forme of their acquiring of possession of tythes , howsoeuer the right cannot stand in law. but first of all they desire your ll. consider , how nothing is more necessare for instruction in knowledge , and the worship of god , than the knowledge of letters , the first medium whereby a man , or rather the jmage of god potentiall , is reduced in act . and therefore it is very requisite that every man bee instructed in his youth in the first degree thereof , which is reading , whereby hee is not onlie able to see the ground of all their doctrine [ the scriptures ] whereof they are the explicators , but even to see them , and all explicatours thereof , in their best show from the beginning : and so may become a noble berean deseruing preferment before the thessalonian . for this purpose it is very necessarie , that no paroche bee without a reader and instructer in reading ; the principall entrance to true vnderstanding . the next degrie of letters , is the vnderstanding of subtilities and schoole questions , whereby the deepe of theologie and philosophy may bee dived into . this is not so necessare to bee commonly instructed in euery paroch , yet it is very necessarie it be sufficiently instructed within this kingdome , wherby the enemies of gods flock may finde to their feare not only barking but byting dogs keeping the folds . for this purpose it is necessare that colledges or seminaries bee erected and provyded for , in some the most eminent parts of the kingdome . thus for the generall overtures at this time when your ll. shall think good to put the same in practise , j shall more particularly giue ouertures [ de modo . ] the minde of the barrons my body . the barrons with all humilitie would beg this reformation , and craues no other favour . for howbeit the heeretofore vnjust imployment of tithes , may not vnjustly furnish them a ground to protest against all payment of tyths , and desire a libertie to contribute among themselues for the entertainment of their instructers : yet their hearts can neuer harbour such a thought , when once they remember . first , how forcible nature forces from vs that duetie . for who is so beastly minded or so sensually addicted , to the only care of his sensible part that will not bee content to count with himselfe till hee can count no further , and of all that count pay but one for the nourishment of his soule ? now who is able to reckon aboue ten ? who then shall bee so beastly as to refuse one of ten , except hee bee idem with the beast ? what is more to bee said heereanent , j referre to the more learned pithagorean . secondly , when they considder the antiquitie of this duetie which cain and abel are thought by some to haue payed by their offerings : but it is specially expressed they were payed in the days of abraham , where the authorities both of the giuer and receauer is notable , viz. the first father of the faithfull is the giuer , the receaver wherof is the priest of the most hie god , without father , without mother , without kinred hauing neither beginning of dayes , nor end of time ; not that he was without them all in respect of nature : but in respect of his supernaturall internall separation from all thinges carnall and temporarie to teache moste high mysteries for accomplishing the will of god , wherein was his only confidence , delyte and solace : and so the doers thereof his only kinred , and therefore is likened to the sonne of god , who professed the doers of gods will to bee his mother , brother , and sister , hee also is called king of rightwysnesse ; and after , his dwelling citie is said to be salem , which is peace ; for true wisedome is euer king of peace . but thirdly and most of all , when wee remember his divine majestie , by whom they are acclaimed , who ( as a type of that eternall priesthood , wherevnto the true melch●sedecke was internally separate ) did externally separate the levite , to whom they were giuen for their entertainment alanerly . or what was more , to bee eaten by the stranger the fatherles or the widow : and on no wayes to bee imployed for their further enriching than present necessitie . those things considered , they euen feare to think of witholding the same , like as j thinke euery man should tremble to intromet with the same , or intrometting therwith , should dare to employ it for any private vse , to enriching his children , or acquyring new possessions : but i leaue every man to his own conscience ; for they ( being cōscious to themselues , that the tithes belongs not to them ) will none of them , howsoever they bee used . and therefore i will onely proceede to their ouertures for reforming these abuses noted by our most gratious soveraigne . of these abuses concerning them in particular , the first is by the sloath and malice of the tithe possessours , and by the vnnecessare confluence of men and beastes , the time of tithing . the first part of this abuse is in some sort already prouided for , by that statute . 22. parliament 28 june . 1617. act 9. but if your ll. think it better that the tiths be valued , and according to their valuation , euery heretour to pay for his owne tith , j shall be glad to haue it aggried vpon . the second part of ●●is abuse is easily helped , the vnformall form of tything being reformed . for it carrys no reason that the tith possessour , should ( with the tith corne ; ) carry away also the strae , which belongs nothing vnto them : for it is no encresse to the owner , since it is ordained to rott vpon the ground for maintaining the same in the owne strength : and is only taken from the ground of necessitie , for better collecting the cornes : wherefrom beeing once separate it is againe sent vnto the ground , which is therby the better enabled to yeild her encrease ; wherof the benefite redounds aswell to the tithe as to the stock , and so no man is loser . but if some object ; the straw is vsed for fodder and entertainment of beasts in this country . j answere , in that same respect it ought to bee free of tithe , because it is the foode of the labourer for it feedes the beastes that tille the ground : and there can bee neither law nor reason why either the hyre or food of the labourer should pay tith : especially these by whose labour the tith it selfe is encreased . neither haue i heereby any designe to stay the tithe possessour from leading his tithe in the sheaue , being doubtfull to haue a good count thereof out of the labourers barne-floore , a certaine yearly valuation not aggried vpon . they only desire , that the tithes may bee led , and set in the labourers barne-yard , that when the corne is separate from the straw , the straw may remaine with the labourer as proprium fundi . and for this cause , euery man shall bee astricted to lead home the tithe , to the vse of the tithe possessour ; as also to furnish sufficient barns for threshing the same at needfull times . so shall this confused confluence bee needlesse . the third abuse is by vsurpation . for reformation of this abuse : they desire a declaration may bee made what is tithe , and what is stocke , that a valuation of the tithe with the stocke may also bee more easilie aggried vpon . now if any man in estimating of tithes , can both say and thinke that the tith is in value a fourth part of the land duetie , i wold gladlie heare his argument in reason , for j haue no logick to proue in arithmetick the tenth to be the fourth part . but if it shall bee answered , the tenth of the stock , and encresse will be the fourth of the free encresse , ( for without it bee free it is no encresse . ) to this j answere : the tenth of the stocke will bee more than the halfe , if not more all the encresse : for if it bee lawfull to tithe any part of the stocke with the encresse , it is lawfull to tithe all the stock , and consequently , the oxen , horse , nolt , kyne , calfes , yowes , lambes , and all must bee tithed , since all is either stocke or encresse , yea , the very ground it selfe must bee tithed , for it is also a part of the stocke . and this j hope beeing vsed but few yeares , the contestation for tithes will expire [ ipso facto ] now as this is against all naturall reason , so it is without any speciall law , for the law of tithes is plaine , thou shall truely tithe all the encresse of thy seed , that the ground bringeth foorth yeare by yeare . by what law then is the tithe of the stocke vsurped ? it will perhaps bee said it is a common practicke in our judicatories so to determine . but i answere , as it seemes not good that the equitie of euery practick should bee narrowly searched vnto ▪ so it is lesse good that every practick whereof the equitie is not narrowly searched into , should bee esteemed a law for the common well . but of what reputation shall the practicks of inferior judges bee esteemed , when they agrie not with the practick of the supreme parliament ? for in publick parliament the practick is past , and a declaration made of the validitie of tithes compared with the value of the land , read the statute . ia : 6. parl. 11. chap 29. where it is declared , the tenth part of that duetie payed for the rowme , stocke and tyth should bee giuen to the tithemaster , and nyne partes to the king ●● landslord or superiour . is not this reason ? or hath any judge in the kingdome greater authority , whereby he may vilipend this practick , or proceed with another sort of valuation ? or if they will doe , is not the sentence reduceable ? since by the statute it is plainly ordained that all the iudges and ministers of his majesties lawes within this realme , judge and decyde according to this statute , and no other wayes how oft that question shall bee moued . but i know some would build much , or rather in effect overthrow all , by these subsequent vvords , in the case foresaid . to the which i answere it lacketh alanerly . but i will not trouble your ll. to dispute vpon such pen-dashes , whether they haue beene by accident , or of set purpose , either adjected or omitted , since i doubt nothing your ll. will easily perceaue the verie ordinance it selfe to be superfluous : for thus i reason , every judge imitating a just and equitable sentence judgeth rightly . but euery iudge judging according to this sentence , imitates a just and equitable sentence , ergo , the major is cleare , the minor shall be proven when j shall beare it publicklie denyed . what necessitie is there then of any ordinance for imitation heereof ? euen asmuch as if a command should passe ; that fish should not liue without water , for the naturall element of an vpright judge is equitie , whereof hee is no sooner sensible but with a gaping greedie appetite he followes vpon it , therby refreshing his spirits , and strengthening his powers against euery storme . but it will bee said the cornes haue beene in vse to pay tith both stocke and encresse . j answere , heere is the abuse : if there bee either law or reason for it , let it so continue : but if there bee neither law nor reason for it , reason it bee reformed . for euerie use , which was not so from the beginning requires reformation ; yea , sometimes although it bee licenced by authoritie , as is euident by that dispute betwixt our sauiour and the pharises . now it is cleare that this forme of tithing was not in vse from the beginning : for abraham ; ( whom , as we are faithfull we claime for our father ▪ and therefore are tyed if not by law , at the least by example to pay tythes ) is said only to giue the tithes of the spoyle . like as also this vse was never among the iewes , for their law is expresse against it , as is said . as for any vse crept in of late within this kingdome : there was many causes for it , which now are not , and therefore deficiente causa , deficit effectus . first that statute . ja. 2 , parl. 14. chap. 82. ordaining euery pleugh to sow a firlot wheate , halfe an firlot pease , and fourtie beanes , is nor as yet two hundreth yeare old : whereby it may appeare how small vse there was for labouring for cornes , some two , three , or foure hundreth yeare before ; which all is but a small time , in respect of that time , since tithing first began to bee in vse . hence it is easily conjectured that the first cause of this use , to tith corne vpon the ground both stocke and encresse , was , because so small partes were laboured at the first , that the tith was not much regarded : as also some choyse partes were only manurde , which beeing fertile in themselues , both by nature and long rest , yeelded such encresse , as the stocke and labour were forgotten by the labourer , rejoycing in the good successe of his new husbandry : whereas now the greatest part of the manured grounds will scarce free the charges , if the aire happen to be tempestuous : and euen in yeares of plentie , where the ground also is fertile , the third of the grouth can hardly be made free to the landlord . the second cause , whereby this custome hath beene continued , was , the zeale of the people ; who were not only content to continue any custome , for commoditie of the church-men , but even to dispone their particular lands and heritages vnto them . but this i hope is by pandora sufficiently cooled ; since men are now in greater danger to bee esteemed eaters vp thereof , than to bee eaten vp with the zeale of gods house . the third cause , and connexor of all , was , the small or no damnage they found by so ouerseeing themselues for as all waters running to the sea , doe neither augment the same , nor diminish themselues . for as the rivers returne to goe vnto the place , whence they came ; euen so , what they bestowed vpon church-men reflowed againe vnto themselues ; their poore , their orphants , widowes and strangers all finding hospitalitie with the church : whereas now the traueller , at their ancient dwelling house , in stead of that hospitable welcome , peace bee with thee ; howsoeuer , let all thy wants ly vpon me ; only ludge not in the street ; shall find nothing of what he wants , but peace or if he happen to heare any noise , it shal be commanding him peace and without a peece to turne some other way . but suppose these causes were not remoued : no voluntary ouersight of any abuse can enforce a perpetuall obligation to continue the same . jt will bee yet said , this custome hath beene long practised in all countries , and by all judicatories approven . but this is easily denyed , for a great many parts , if not the most part of christendome , haue neuer beene in vse to haue the tithe of their cornes drawne after this forme : yea , many parts are in vse only to pay some small acknowledgment , farre short of the worth of the tithe , of their encresse , and therefore , no further can bee exacted of them according to the canon lawe , illae decimae necessario solvendae sunt , quae divina lege debentur , vel loci consuetudine approbata , whereby it is evident that the moste that can bee craued is the whole tithes according to the divine law aboue-said : like as the least that can be offered is the accustomed or ancient duetie ; neither will i disagree from that ( indeed ) judicious note of card. bellarmine , saying , sicut consuetudo tollit legem , sic lex tollit consuetudinem . for it is verie true that the authoritie vpon just and necessare considerations , may abolish the vse of paying lesse than the law , and command payment according to the law. but to command anie more , can neuer bee done by any authority , at the least no authority can command to pay more in name of tith than according to the law of tiths . much lesse it is reason that authoritie should suffer to bee vsurped and brought in custome , more than the law , and against all reason . this ( i am sure ) will cut off all necessitie to value these tithes which of old hath beene valued , and according whereto the possessour hath beene accustomed to pay : who so list to detaine the same according to the pryce ; as by the particular parties will easily bee defended in anie judicatorie , remouing , sic volo , , sic iubeo , stat pro ratione voluntas . from the rest , neuer more can bee required , but according to the divine law abouesaid . but i suppose this alledged custome hath beene indeed long vniversally approuen by all judicatories , and practised by all countries : then say i , there hath the more need of a reformation to be begun in some judicatory , and in some country : and by what judicatory more proper than this ? since for this , and such like , your ll. are conveened . can any ordinance passe for the benefite of the common weale , forcing a titular to set according to the valuation , that which in law hee may justly lifte without giuing any compt of the value thereof ? and shall all ordinances bee neglected for remeeding that common euill vsed by the titulars , vplifting that , wherevnto by neither law nor reason they haue right ? this were but to divide , not to remeed wrong . now as heere is the fittest iudicatory to begin this reformation , so is this kingdome the fittest to begin the practise therof . haue we already proceded so far in so faire a course , for reformation of matters in substance , and now beginne to stay at straes ? shall we continue an abuse , because it is the vse of our neighbours ? legibus non exemplis vivitur . shall we not know our selues ? was not the woman caryed into the wildernesse vpon the great eagles wings there to bee nourished till the tymes should bee perfyted ? was not this land vnknown to the then , tyrannicall powers ? or , if it was knowne , was it not knowne but as a desert , a wildernesse , yea , a wildernesse where the lyon is king ? hath the church then beene so long nourished among vs ? and shall wee produce no euidence thereof to the world ? or shall wee stay to produce any evidence , whereby it may be knowne , by whom wee haue beene instructed . is not the lyon appoynted the worlds reprouer , and refresher of gods people ? and shall he not first reforme what is worthy reproofe in his owne forrest ? but if any man doubt thus to apply the text : behold the testimonies of antiquitie , whereby euen stones are beleeued to be metamorphosed into men . as for men to bee changed into stones is easie and common at the sight of a gorgons head . ovid , that neuer sufficientlie commended collector of antiquities , shews directlie that from the north must come the illuminators of blind phinius , and the banishers of these filthy abusers of princely food : which is more enlarged by that divine poet ariosto . doth he begesse ascriue vnto the english duke the horriblie affrighting of that famell faction , cruell tyrannizers ouer those without whom themselues were nothing or worse ? and ( howsoeuer forsaken of his feareful friends ) couragiously going on to the entrapping of caligorant in his owne net ; howsoever reserued aliue as a not vnfit drudge for building the walles of jerusalem ? the killing of orillo ; howsoeuer easily dismembered yet alwayes rejoyned by the power of only one excrement of his head ? the dissolving of the enchanted palace ; how manifoldly soeuer his shape at the first appeare deformed , to the notablie deceaued jndwellers ? js without a ground ascrived vnto him the banishing of the harpyes , noble indeed vnsheathing his sword against them , but to small purpose till from the sound of his horne they hid themselues in hell. no surely , for it is most certaine that the solide subject wherevpon all true poets buildes , is laide by antiquity they are the planets of heauen ( of whom the sun is the chiefe or rather the lyfe ) the lightes of the earth . the revivers of the dead , the renuers of antiquitie , the revelators of fate , the heraulds of vertue , the vncasers of vice . and howsoeuer to the vulgar eye they seeme but erring starres , yet the more learned astrologi● doeth easily perceaue ● most sweet harmony , most powerfull effects with most solide conclusions : for , beeing all conveened in their first house , all shall bee found to aggrie in one : for the daughter of antiquitie is vna , poore vna who long must wander to seeke relief for her beleagured parents against that direfull dragon , till shee finde a s. george a britaine by birth , but of fair● land by education . behold , with what heauenly trumpets our commission is proclamed . shall wee then the now winged twines of boreas begin to frieze for feare , when our shout is able to kindle afreshe the powers of our iason ? shall the booke of wisedome lye hid in the pocket ? shall the horne of trueth hang mute on the cassoke ? hou then ; shall vertue forseeing her slauery bee able to escape the female yoke ? how shall that double statured gyant beeing stupified with feare bee forced to beare burdings for building our walles ? how shall superstition bee shav●● from the scalpe of errour ? and how shall magnanimitie tyed in the darke be strengthened to burst his golden halter ? that astolpho in paradice being taught by s. iohn , may returneing restore the sight of senapo , and wit of orlando to the vtter vndoeing of pagan-pride . since thus wee see for what wee are borne , let vs couragiouslly follow our fate . shall the poorest groome not spare to pushe his fortoun ? and shall wee by destinie appoynted the 〈◊〉 of gods house bee abasht of our office ? no surelie : since the almighty hath made vs divulgators of his law , let the brightnesse of our face abash the more vulgar . and now haue your ll. sufficient ouertures ( grounded vpon law , and true reason ) whereby custome may be reformed . but if custome bee growne to a second nature ( which is too common in euil customs as the prophet complains can the blackmore change his skin , or the leopard his spots . no more can you that are accustomed to doe euill , doe that which is good ) my passive body 〈◊〉 comport with the tims and so acquiesce ; only protesting that which is now done bee not prejudiciall to a better reformation , when the planets shall look with more myld aspect : thus haue i faithfully delivered my charge for your ll. ease , and my owne health . but if any man shall suppose mee not to be what j professe : let noble arthegall whose presence j long for , and who at length i hope shall proue master of this feast to the vncasing of bragadochia , and restoring guyon to his horse and armour . let him j say confront mee with another , professing the same name , but of a contrarie disposition . then shall your ll. easily know , which of vs twaine are 〈…〉 snow . your ll. totum respvblica . notes, typically marginal, from the original text notes for div a19043-e140 deut. 14.21 . a winding-sheet for england's ministry which hath a name to live, but is dead sent to john owen, called dr. in that ministry, and late vice-chancellor of oxford, and is in answer to his printed paper concerning tythes : or, an examination of those scriptures by which he seems to prove, that the publike maintenance for preachers of the gospel by way of tythes, is a gospel-maintenance, but upon examination thereof by the scriptures, he is found to be a subverter of them, and, that tythes is no lawful maintenance for gospel-ministers. foster, t. this text is an enriched version of the tcp digital transcription a40035 of text r38887 in the english short title catalog (wing f1637). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 30 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40035 wing f1637 estc r38887 18186031 ocm 18186031 106951 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40035) transcribed from: (early english books online ; image set 106951) images scanned from microfilm: (early english books, 1641-1700 ; 1123:30) a winding-sheet for england's ministry which hath a name to live, but is dead sent to john owen, called dr. in that ministry, and late vice-chancellor of oxford, and is in answer to his printed paper concerning tythes : or, an examination of those scriptures by which he seems to prove, that the publike maintenance for preachers of the gospel by way of tythes, is a gospel-maintenance, but upon examination thereof by the scriptures, he is found to be a subverter of them, and, that tythes is no lawful maintenance for gospel-ministers. foster, t. 7, [1] p. s.n., [london? : 1658/9, i.e. 1659] caption title. attributed to t. foster by wing and nuc pre-1956 imprints. signed: by a member of the true church, and of that society which the world calls quakers. imprint suggested by wing. imperfect: stained and cropped; best copy available for photographing. reproduction of original in the huntington library. eng owen, john, 1616-1683. -two questions concerning the power of the supreme magistrate about religion. clergy -pensions. tithes. a40035 r38887 (wing f1637). civilwar no a vvinding-sheet for england's ministry which hath a name to live, but is dead. sent to john owen, called dr. in that ministry, and late vic foster, t 1658 5725 7 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-01 robyn anspach sampled and proofread 2007-01 robyn anspach text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a vvinding-sheet for england's ministry which hath a name to live , but is dead . sent to john owen , called dr. in that ministry , and late vice-chancellor of oxford . and is in answer to his printed paper concerning tythes . or , an examination of those scriptures by which he seems to to prove , that the publike maintenance for preachers of the gospel by way of tythes , is a gospel-maintenance . but upon examination thereof by the scriptures , he is found to be a subverter of them , and , that tythes is no lawful maintenance for gospel-ministers . friend , i have lately perused thy printed paper concerning the power of the supreme magistrate about religion , and the worship of god ; as also , concerning tithes : all which thou hast proposed in three questions , and ( as thou saist ) resolved . now let me tell thee , 't is no difficult thing for any man to propound his own questions ( as thou hast done , waving another mans ) and then answer them . my purpose is at this time to speake to that onely which concerneth tithes , and to examine thy proofs which thou thy self hast quoted on their behalf , and which is so much ( by the ministry of england ) contended for ; that rather then they will not have upheld , and fully exact from those who in conscience cannot pay them , they have not onely ●●oiled people of their goods , and often taken ten times more then the tithes 〈…〉 but a 〈…〉 their bodies into prison , where many of them have 〈◊〉 their 〈◊〉 mony against themby death . but surely where such cruelty 〈◊〉 hath been exercised , and too often used upon tender consciences , or upon men supposed to disrespect the publick preachers of the gospel , upon the account of their maintenance , for food and raiment convenient for them for preaching , they had need be upon infallible grounds , first , that they are true ministers of christ jesus , sent forth by him to preach the everlasting gospel . secondly , that their lives and practices are agreeable to the gospel ministers in the primitive times ; and thirdly , that tithes are the undoubted maintenance for such ministers , before ever they should have proceeded to the imprisonment of mens bodies , and forcing from them their estates , for not paying of them ; and if you cannot all manifest your selves by these things , then give me leave to tll you all , you are deceivers , and not gospel-preachers , and the lord will require the blood of the innocent at your hands . but i shal come to the question propounded by thee , and examine thy proofs for tythes . question , whether it be convenient , that the present way of the maintenance of ministers or preachers of the gospel be removed and taken away , or changed into some other provision . which queflion thou hast in eight particular answered , and towards the close of thy answer saiest ; that to take away the publick maintenance , viz. the tithes , provided , as thou saist , in the providence of god for the publick dispensers of the gospel , upon pretences of present inconvenience , or promises of future provision , is a contempt of the care and faithfulness of god towards his church , and is in plain terms down-right robbery . and further thou saist , that to entitle a nation unto such an action , by imposing it on them without their consent , is down-right oppression . 1. i shall first speak to the question propounded , and in answer thereunto , do positively affirm , and say contrarily , that the present way of maintenance for ministers by tithes , is not onely a great oppression , and intollerable in a christian common-wealth , or amongst men professing christ jesus to be their king , priest , and prophet , but also antichristian , and contrary to the maintenance and practice of gospel-ministers : and that not to remove such an oppression , were little less , in plain english , then direct robbery , or to uphold wickedness by a law , god having appointed no such maintenance for gospel-preachers , but is a maintenance , as you may read , set up by pope gregory the tenth , in the year 1211. and not by christ , nor was it ever practised by the apostles or disciples of christ in the primitive times : and cook in the third part of his institutes also testifies , that tenths and first-fruits are but a late innovation , and claimed by the pope as successor to the jewish high-priest : and doctor seamor , one of your own divines confessed before the committee of parliament , in the year 1653. that their call to the ministry had its 〈◊〉 first rise from the pope of rome ; it follows then , your maintenance must be from thence also . now that tithes is an oppression and an unrighteous thing , examine the sufferings of diverse of the mattyrs in queen maries daies , recorded by fox in his acts and monuments , as john wickliffe , walter brute , william thorp , and others , who suffered in flames for their testimony against tithes : and that this age is not without a faithful testimony . see the sufferings of the christians until death in our daies ; as thomas bromby , john cason , william sykes , william tucker , stephen yaton , arnold trueblood , william serjeant , and others , who in several goals of this nation finished their testimony also against tithes , by suffering imprisonment until death , and thousands by spoiling of their goods ▪ who is there almost that i but sober amongst is , or that dares approve himself to be a christian , but hath , or will give his testimony against tithes , and say , 't is a burthen intollerable to be born by all that 〈…〉 but because i desire that the truth may prevail , and that it may be made manifest to all that have but a seeing eye , or a hearing ear ; i shall examine the strength of thy proofs by those very scriptures which thou hast quoted to prove tithes a fit maintenance for the publick dispensers of the gospell . thy first proof is 1 cor. 9. 4. in which place the apostle saith , they that preach the gospel should live of the gospel . now i appeal to all indifferent men , that do not suffer the thick vail of false doctrine to remain as scales upon their eies , whether this text pleads for a maintenance by tithes , or no : if thou hadst known what it is to live of the gospel , thou wouldst have cried out against the oppresiing of tender consciences to maintain thee , and not have cried out to the civil power , for fear that the oppression should be removed . friend ! is forcing from people the tenth part of their hard labour and estates , to maintain your generation in pride , idleness , and fulness of bread , a living of the gospel ? if this be to live of the gospel , 't is a life the apostles and true ministers of christ never lived , nor their lord and master never commanded ; who when he sent forth his disciples to preach , charged them not to take any thing for their journey , nor two coats , no scrip , no bread , nor any mony in their purses , mark 6. 8 , 9. but now you are so far from observing christs doctrine , and his commands , that your generation walk quite contrary : for instead of going forth without provision , you will not go forth unless it be well assured unto you before-hand . the true laborers in christs vineyard , i say , never contracted for a settled maintenance , nor divined for money , as you do ; but as they had freely received , so they freely gave , and when they had done christs work , received christs wages , but not compelled peoples estates from them , nor for being unwilling to part with it , cast their bodies into prison , as many of you have done . now friend , because thou art ignorant of christs doctrine , and of the gospel-ministers maintenance , as also of the apostles words before by thee quoted , i shall let thee know , that to live of the gospel , is to receive what is freely administred unto thee : or thus : the true ministers of the gospel first plant a vineyard , and then partake of the fruit thereof : or thus , they receive temporal hings of those to whom they sow spiritual things , 1 cor. 9. 11. yet ( lest any should be mistaken , as though the apostle would be so mainteined ) the apostle saith , i have used none of these things , neither have i written these things , that it should be so done unto me , vers. 15. by which thou feest plainly , that the apostle and true minister of the gospel , was no mercenary preacher nor hireling , but freely as he had received , so he freely gave : he was so far from compelling any to maintain him for preaching , as your fraternity do , that he denied his christian liberty , and wrought with his hands : i say , paul sought for no reward from men for preaching the gospel , as you all do , but saith he , if i do this thing willingly , i have my reward ; and what is my reward , saith he , verily this , that when i preach the gospel , i may make the gospel of christ without charge , that i abuse not my power in the gospel , ver. 18. now let all the world of unbelievers see , how contrary the practice of the ministers of the church of england is from the true ministers of christ , and how chargeable your gospel is , even so dear hath it been made to some , that it hath cost them their lives in nasty prisons , when as the true ministers gospel is without charge , and is freely preached to all that will receive it . and saith the true prophet , hoe , every one that thirsteth , come to the waters , and buy wine and milk without money , and without price : this is the voice of the true prophets of the lord , but the false prophets they look for their gain from their quarters : and even as troops of robbers wait for a man , so do they murther in the way by consent , hosea 6. 9. thy next proof for tithes is this , gal. 6. 6. the words of the apostle are these ; let him that is taught in the word , communicate unto him that teacheth , in all good things . truly , friend , wer 't not thou wilfully blind , or willingly ignorant , thou wouldst not prodnce this text to prove tithes a lawful maintenance for gospel-ministers , but wouldst ingeniously confess , and in singleness of heart say , this is from the text , and tithes are antichristian . there needs no other confutation of thee herein , then the aming of the words themselves , which i recommend to thy review , and all mens else who can but read english . friend , be not deceived , nor do thou any longer endeavour to deceive others : for though thou maist do so , yet the lord will not be mocked , nor the true christians deluded by such lines of confusion and palpable darkness , as thou wouldst draw over the minds and the understandings of the civil powers of the earth , who have drunk down error for truth , even as the fishes drink water : and this they and other silly people do , under the specious pretences of your being ministers of the gospel , when as in truth the gospel of christ you are strangers unto , and so are ignorant of its maintenance . bee advised by a lover of the truth , to learn wisdom , and no longer to make a trade of the scriptures ; but let the time past , wherein thou hast walked in the vanity of thy mind , contrary unto truth and sound doctrine , suffice ; and peradventure the lord will wink at thy ignorance , and accept of thy repentance ; for the scriptures were not given forth to make a gain of , but to be believed and fulfilled in their season , and they are profitable for instruction , for correction , for reproof , that so the man of god may bee made perfect : which doctrine of perfection you all deny , and so are not found in the doctrine of christ and his apostles , but out of it , and are strangers and enemies to it . the third scripture thou bringest , is luke 10. 7. where our lord jesus christ in his commission to his disciples , commands them to remain in whatsoever house they should enter , eating and drinking such things as they give ; for saith he , the laborer is worthy of his hire . i shall now examine whether you and your fraternity be such as christ sent forth to labour in his vinyard , or whether you be not such as beat his servants , ( which from time to time he sent forth , and when the son came , killed him also , that so the inheritance might be theirs . ) first then , are you lambs , as the true ministers of christ were , verse the third of the same chapter , ( & as the true ministers of christ are at this day amongst wolves ? ) or are you not the wolves your selves , sucking the blood , and tearing the flesh of the lambs , and they do not resist you ? secondly , are you such as go forth without money in your purses , and without scrip and shoes , saluting no man by the way , as christs disciples did ? verse 4. or do you not instead thereof , go forth well accommodated and provided with all these things , and rather then you will stir , be assured of one hundred pounds by the yeer , and seldom less , but often times more ? and in your going forth , do you salute no man by the way ? or do you not rather complement with all you know , and court every man in power ( who will be lead by you ) for augmentations , plurarities , or greater livings and preferments then you either want or deserve ? thirdly , do you say , peace be to the house whereinto you enter , as the true ministers of christ did , and still do ? or do you not insteed thereof , either sit down in your own great parsonage-houses , and there lord it more like kings in their palaces , then like despised ministers of the gospel ? or if you enter into other mens houses , whether instead of saying , peace be unto it , you do not proclaim war , and with swords , staves , bailiffs , or constables , force your selves in , and take by violence , their goods from them , to satisfie your bellies , and your unsatiable lusts of the tenths of mens labours and estates that owe you nothing , nor receive no spiritual things from you . fourthly , are you such as eat and drink such things as are set before you , as the true ministers of christ did , and still do ? or do you not devour widows houses , and for a pretence make long prayers ? fifthly : are you such as are content with your hire ? and do you receive it from those onely that set you to labour ? or do you not require pay from those that know you to be loyterers , and never set you to work ? friends and people , examine the case whether it be not so ; if so , they have no title to a gospel-maintenance , no more then they can evidence themselves to be christs ministers , and which maintenance is no more by tythes , then they can prove themselves to be gospel-preachers , which by their doctrine and practice appears they are not . the fourth scripture thou bringest to prove tythes a gospel-maintenance , is the 1 cor. 9. 7. 11. where the apostle saith thus , who goeth a warfare any time at his own charge ? who planteth a vinyard , and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? this is thy proof for tythes : to which i say , thou hast more need to be pittied , then refuted , as being wholly ignorant of the scope of the apostle in that place ; he is so far from exacting a forced maintenance , especially upon the accompt of his ministry , that he thus reasoneth with the corinthians , though [ saith he ] i be not an apostle to others , yet doubtless i am to you , for the seal of mine apostleship [ saith he ] are ye in the lord , verse the second of the same chapter ; and from thence argueth as before in the seventh verse . now say i , if you would follow the example of the apostle , and do as he did , to wit , sow spiritual things indeed and in truth , and not preach your own imaginations for christ's gospel , then should they to whom you sow spiritual things , administer unto you their temporal things , and that as freely too , as you should administer your spiritual things ; but if you shall reap where you sow not , as now most of you all do , then must we needs deny you to abide in the apostles doctrine , and say you are none of christs ministers , and deserve none of his maintenance , but are vsurpers , hirelings , and no gospel-ministers , and deserve punishment rather then pay . the fifth scripture quoted by thee to prove tythes a gospel-maintenance , is in the same chapter , the 9 , 10 , 11 , 12 , & 13. verses , which because i will not repeat , they being all concerning the same argument before spoken of , i shall refer the perusal of them to the impartial reader , and he will clearly see those texts are so far from proving tythes a gospel-maintenance for gospel-ministers , that the apostle is direct against a setled maintenance ; first , by his argument in the 9th . verse , where it is said , thou shalt not muzzle the mouth of the ox that treadeth out the corn ; by which it appears the ox must tread out the corn , whose mouth is not to be muzled . are you such as tread out the corn ? if so , then we shall not allow that your mouths should be muzled , but have food and rayment convenient for you , as the true ministers of christ have ; and were you such , you would therewith be contented ; and of this you need not ( nay you would not ) doubt ; for i never yet saw the righteous forsaken , nor his seed beg their bread , as you and your seed have done , the more are you to be pittied . the other argument is from the apostles words in the 11. and 12. verses , where he saith , if we have sown unto you spiritual things , is it a great matter if we shall reap your carnal things ? yet nevertheless saith he we have not ased this power , but suffer all things , least we should hinder the gospel of christ . so far was the apostle from owning a setled maintenance , that you see he denied the lawful use of his christian liberty ; nay , let me say further , a setled maintenance is most unreasonable and unjust for gospel ministers , because they are to be obedient alwayes to christs commands , and christs work is not alwayes in one place , and therefore can have no setled maintenance : i say , his ministers are to go where 〈…〉 and to be paid where they do their work , sometimes in one city , and sometimes in another , and where they sow , there are they to reap , and not to reap where they sow not ; so that we deny you and your setled maintenance to be of christ , but both are out from christs way , and therefore cannot pay you the one , nor allow you the other . the sixth and seventh scriptures quoted by thee , is in psal. 2. 8. & isa. 49. 23. where in the first , the prophet david speaking , as i may say , in the person of christ , ( the lord having in the seventh verse said , thou art my son , this day have i begotten thee ; goes on and ) saith , ask of me , and i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession : and as to that place in isaiah , where the prophet saith , kings shall be thy nursing-fathers , and their queens thy nursing-mothers , and they shall bow down to thee with their face towards the earth , and lick up the dust of thy feet , and thou shalt know that i am the lord , for they shall not be ashamed that wait for me . i say , that neither of these two texts is to the matter of tythes , or maintenance intended by thee ; for the one speaks of christ his being the begotten son of the father , and of the greatness of the sons dominion , and of his power over the heathens rage , and over the counsels which the rulers take against him , and is also a prophesie of their destruction , for saith he , thou shalt break them with a rod of iron , and dash them in pieces like a potters vessel . and the other text is concerning the lords owning of the gentiles , and setting up a standard to the people ; and because the lord will own them , and bring them in to be his people , which were not his people , therefore it is that kings shall be their nursing-fathers , and queens their nursing-mothers , &c. and they shall not be ashamed that wait for him . friend , hadst thou a discerning in the things of god , thou wouldst have seen also , that part of this prophesie is to be fulfilled upon the oppressors of the children of god , even upon the hirelings , and those that prey upon the captives of the lord , vers . 25. of the same chapter ; and the lord saith , he will contend with them that contend with his people , and will save his children ; and they that oppress them shall eat their own flesh , and they shall be drunken with their own blood , and all flesh shall knew that god is the saviour and redeemer of his people , even the holy one of iacob : ver. 26. and now let the wise in heart judge whether these scriptures hitherto quoted by thee , speak any thing as to the maintenance of ministers by tythes , or not . the eighth and ninth places to prove the publike maintenance by way of tythes , to be a fit maintenance for publike dispensers of the gospel , are these , gen. 14. 20. heb 7. 4 , 5. and 1 cor. 9. 14. to the two first which speak of abraham's paying the tenth of the spoils to melchisedeck , and also of levi's receiving of tythes , is nothing at all to the maintenance of gospel-dispensers , for which end thou quotest them : and without controversie that priesthood is changed , for it made nothing perfect ; and another priesthood is arisen , who is made not after the law of a carnal commandment , but after the power of an endless life , who hath put an end to the first priesthood , and consequently to tythes also , and to the doctrine of all such hirelings as will not preach without gifts and rewards . the other text being the 1 cor. 9 14. which saith , they that preach the gospel , should live of the gospel , hath been largely spoken to already ; and therefore i shall conclude , and tell thee , that thou hast proved nothing by scripture , that tythes is a gospel-maintenance , or that the dispensers thereof are to be afforded tythes by way of maintenance for preaching the gospel . it now remains to make it appear as well to thee , as to all men else , that you ( who call your selves ministers of the church of england ) are neither ministers 〈…〉 , nor of the spirit ; and if so , i shall leave wise men to judge whether you deserve to be maintained and upheld as ministers of the gospel , yea or no . first then , i say , you are not true ministers of the letter , inasmuch as you preach contrary thereunto , & that i shall instance in these particulars following ; as first , you say , that the holy law of god cannot be kept by the best of saints while they live upon earth . which doctrine is contrary to the doctrine of the scriptures , and to the experiences of the saints recorded therein : for david said that he had kept them ; psal. 119. 166 , 167 , 198 , verses . and st. john saith , that hereby shall the saints know that they know him ; to wit , if they keep his commandements , 1 joh 2. 3. intimating , that he that doth not keep the commandements of god , doth not know him : and again , he that saith he knoweth god , and keepeth not his commandements , is a liar , and the truth is not in him , vers. 4. what ministers are you then ; that not onely preach contrary to the letter of the scripture , but also contrary to the experience of the saints ? secondly you say there is no perfection to be attained here , and so preach a doctrine contrary to the letter of the scriptures , for christ commanded his disciples to be perfect , as their heavenly father is perfect : and the apostles doctrine was for the perfecting of the saints ; and he said he spake wisdome amongst them that were perfect : this being so , i shall leave all sober men to judge , whether you be true ministers of the letter ? and yet are so bold as to say , you make the scriptures your rule . i could clearly instance in many more particulars , that you are no true ministers of the letter of the scriptures , but these are sufficient . secondly i affirm , that you are not ministers of the spirit neither , of which the apostles were able ministers , for you ( contrary to the scriptures , and to the doctrine of our lord jesus christ ) say , that revelation is ceased : whenas our saviour himself expressly saith , no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom soever the son will reveal him , mat. 11. 27. so then its evident enough , that all you who deny revelation , know neither the father , nor the son : whom to know is life eternal , and without the knowledg of whom you cannot know the mind of the spirit : for the spirit of the lord revealeth not the thing of its self to any , but to those that receive the teaching of the father and the son ; and no man can know the father and the son , but by revelation . so that it appears to all men of a good understanding , that you are neither ministers of the spirit , nor of the letter . now since it is thus evident , that you are no ministers of the spirit , as the true ministers were , nor yet true ministers of the letter ; whose ministers may some say , are they ? i answer : you are ministers of antichrist , and found to be in the doctrine of the church of rome ; whose belly is your god , whose glory is your shame , who mind earthly things : you are fruitless trees cumbring the ground , and whose end is to be burnt and consumed by the breath of his mouth , and by the brightness of his coming ; and this will be your reward and portion without speedy repentance , and turning from your wickedness , whereby you craftily deceive the simple , and mislead the innocent whom the lord will teach , for he hath said , his people shall bee all taught of him . friend , my purpose is not to plead against a gospel-maintenance for gospel-ministers ; no , god forbid , for i own both ; but to cry out against tythes , and a forced maintenance , as all men of sobriety and moderation do , and must do if they approve themselves true christians : i say , the true worshippers cannot maintain a false ministry , nor uphold the temple of idols , as well knowing they must fall , together with all the ceremonies and false doctrine practised and preached in them , and by them : nor had i been found to discover thy nakedness to the world , hadst thou not so visibly appeared to be cloathed with a shadow , and to be found disowning the wedding-garment . and now let me ask thee , and those of your generation and profession , on whose heads , do you think , all the guilt of that blood that hath been shed in england for tithes within these seven years past , besides the loss of goods and lives of many of the dear servants of the lord will light , if not on you who plead for , and will have tithes , and force a maintenance from the servants of god , contrary to their consciences ? do you think to shuffle it off from yourselves , and lay it upon the civil magistrates ? o no! you cannot ( though they are not guiltless herein ) the lord will not be mocked ; for you are the men who have robbed the lord of his honor , and his people of their goods , liberties , and lives , to put into your bellies , and to uphold carnal ordinances , which perish with the usings and to keep alive your dead meetings , dead prayers , dead preachings , dead doctrines , dead fasts , dead exercises , and dead ministry . friends , let me tell you , your foundation it in death , and therefore your dead structure will fall to the dust , and the house you have built , fall upon your own heads , all the powers of the earth being too weake to uphold it . and that in thy paper which is not answered herein , is left to another hand to answer , partly because i wanted room in this sheet , not willing to bestow sheets upon thee concerning this matter . now that i may not leave you without a word of counsel , i do in love to all your souls admonish you to come out of babylon , your land of confusion , and where your language is confounded , and come unto the true fear of the lord , which is the beginning of wisdom , and the way to a good understanding in the things of god , and so in time as you be faithful , may you become gospel-ministers , and receive gospel-maintenance . by a member of the true church , and of that society which the world calls qvakers . the end . an item against sacriledge: or, sundry queries concerning tithes. wherein is held forth, the propriety and title that ministers have to them. the mischiefs which would ensue if tithes were brought into a common treasury, and ministers reduced to stipends. the danger of gratifying the petitioners against tithes, and all imposed maintenance. collected and composed by one that hath no propriety in tithes. clarke, samuel, 1599-1682. this text is an enriched version of the tcp digital transcription a79893 of text r207132 in the english short title catalog (thomason e712_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 22 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79893 wing c4525 thomason e712_3 estc r207132 99866203 99866203 118467 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79893) transcribed from: (early english books online ; image set 118467) images scanned from microfilm: (thomason tracts ; 110:e712[3]) an item against sacriledge: or, sundry queries concerning tithes. wherein is held forth, the propriety and title that ministers have to them. the mischiefs which would ensue if tithes were brought into a common treasury, and ministers reduced to stipends. the danger of gratifying the petitioners against tithes, and all imposed maintenance. collected and composed by one that hath no propriety in tithes. clarke, samuel, 1599-1682. [2], 6 p. printed by abraham miller for thomas vnderhill at the anchor and bible in pauls church-yard, near the little north-door, london, : 1653. one that hath no propriety in tithes = samuel clarke. annotation on thomason copy: "septem: 1st". reproduction of the original in the british library. eng tithes -early works to 1800. a79893 r207132 (thomason e712_3). civilwar no an item against sacriledge: or, sundry queries concerning tithes.: wherein is held forth, the propriety and title that ministers have to th clarke, samuel 1653 4021 18 0 0 0 0 0 45 d the rate of 45 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 angela berkley sampled and proofread 2007-06 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an item against sacriledge : or , sundry queries concerning tithes . wherein is held forth , the propriety and title that ministers have to them . the mischiefs which would ensue if tithes were brought into a common treasury , and ministers reduced to stipends . the danger of gratifying the petitioners against tithes , and all imposed maintenance . collected , and composed by one that hath no propriety in tithes . rom. 2. 22. thou that abhorrest idols , doest thou commit sacriledge ? london , printed byabraham millerforthomas vnderhillat the anchor and bible inpaulschurch-yard , near the little north-door . 1653. certain queries concerning the propriety and right of the ministry of england to tithes . 1. whether the ministry of england hath not as good a propriety in tithes , as noblemen , gentlemen and free-holders have in their lands ? the reasons of this query are , 1. because ethelwolph sonne of king egbert ( who had brought the saxon heptarchy into a monarchy ) had all the lands in england for his demesne , as is acknowledged by sr edward cook in his commentaries upon littletons tenures , and conferred the tithes of all the kingdom upon the church , by his royal charter dated anno 855. in these words , king ethelwolph by the consent of his prelates and princes which ruled in england under him in their several provinces , did enrich the church of england with the tithes of all his lands and goods by his charter royal , &c. adding in the end , that who so should encrease the gift , god would please to prosper , and increase his dayes ▪ but if any should presume to diminish the same , that he should be called to an account for it at gods judgement seat , &c. and this he did not only as lord paramount , but as proprietary of the whole land , the lords and great men at that time having no property or estates of permanency , but as accountants to the king , whose the whole land was , and yet they also gave their free consents , which the king required , that thereby they might be barred from pleading any tenant-right ; as also to oblige them to stand in maintenance of tithes against all pretenders . 2. because the people can have no right or propriety in them ; for they never bought or paid for them : neither could they come by inheritance ; for that which was not their fore-fathers could not descend to them : neither came they to them by donation , which they can never shew . 2. whether it be agreeable to piety , prudence , justice and equity to alienate tithes from the ministry , which have been so freely given by our own christian kings out of zeal to advance gods glory , confirmed by many acts of parliament , oft times renued , and reiterated , as by magna charta thirty times confirmed , and many other statutes since , yea by the text , and body of the common law , which affirms tithes to be due iure divine , as sr edw. cook testifies in the second part of his reports . 3. whether the inconveniences and evils can possibly be foreseen , which will ensue upon the alteration of such fundamental laws of this nation , as have continued in force through all changes for above a thousand years together ? tithes have been given to the church for maintenance of gods word and ministrs , with a curse to all such as should alienate them . 4. whether it is agreeable to piety and prudence , to pull them from god , to rend them from his church , to violate the dedication of our fathers , the oaths of our ancestors , the decrees of so many parliaments , and to expose our selves to those horrible curses which the body of the nation hath obliged it self to , in case they consented to the alienation of the same ? as nehem. 10. 32 , &c. 5. whether it be not more then probable that the ministry hath had a propriety in the tithes in all christian churches , ever since christians had a propriety in their estates ; since origen and tertullian , who lived not much above two hundred years after christ , tell us , that the community amongst christians was not wholly ceased in their time , and yet where it was , the tithes were paid ? 6. whether it be not sacriledge to alienate tithes from the church , having been dedicated and consecrated unto god , either by the voluntary consent of churches , or by donation of princes ? seeing what is voluntarily consecrated by man , is confirmed by god , and may not be alienated , levit. 27. 14 , &c. which law is the same under the gospel , as appears in the example of ananias , acts 5. 3. whom peter arraigns and god condemns , for this very sacriledge : why hast thou ( said peter ) kept back part of the price of the land ? whilst it remained ( viz. unsold ) was it not thine own ? and after it was sold , was it not in thine own power ? viz. to have consecrated or not consecrated it , ver. 5. and ananias hearing these words , sell down and gave up the ghost . 7. whether it is not against the light of nature , and custome of all nations , to disanull the will of the dead ? gal. 3. 5. brethren , i speak after the manner of men , though it be but a mans covenant ( or testament ) yet if it be confirmed ( viz. by the death of the testator ) no man disanulleth it , i. e. no man ought to disanull it . therefore tithes having been given by testament , confirmed by the death of the testators , is it not against the light of nature , and custom of all nations to alienate them , heb. 9. 16 , 17. for a testament is of force after men are dead . 8. many impropriations having been restored to the church by godly noblemen and gentlemen , and others having been bought in and setled in the most legal way that could be devised upon the ministry ; is it not against all justice and equity to take them from the church again ? and will it not discourage all men for the future from works of piety and charity when they see them thus perverted ? 9. whether it be not more then probable that there was a positive precept given by god to the fathers for the giving to him the tenth part of their substance , as he had formerly required the seventh part of their time ? and whether do not the examples of abraham and iacob so readily giving their tenth , evince this ? or without such a precept , had it not been will-worship in them ? and do not such positive precepts ( if unrepealed ) binde all to the end of the world ? as we see in the case of the sabbath . 10. whether tithes , as an honouring of god be not enjoyned in the first commandment ? as they tend to preserve the publike worship of god , in the second and fourth commandment ? and as maintenance to the persors of ministers , in the fifth commandment ? being part of the honour due to spirituall parents . 11. whether tithes can be called antichristian , which were paid so long before antichrist time ? and when antichrist [ the popes of rome ] were the first that durst take upon them to alienate them from the church , by granting exemptions , appropriations , &c. thereby robbing the church and parish ministers to gratifie the monks and friers ? and whether alexander of hales and thomas of aquin ( who lived about four hundred years ago ) were not the first that pleaded for these alienations made by the pope ? and whether they were not the first that to justifie the popes proceedings , pleaded that tithes were jewish ? 12. whether these scriptures do not concern christians , as well as they did the iews ? prov. 3. 9 , 10. honour the lord with thy substance and with the first fruits of all thine increase : so shall thy barns be filled with plenty , and thy presses shall burst out with new wine . prov. ●0 . 25. it is a snare to devour that which is holy , and after the vow to make enquiry . prov. 23. 10 , 11. remove not the old land mark , and enter not into the field of the fatherlesse : for their redeemer is mighty , and he shall plead their cause with thee . and sr edw. cook saith in his institutes , our law-books teach us , that the church is ever understood to be under age , and to be as a pupil and fatherlesse : and that it is not agreeable to law or right that such should be dis-inherited . mal. 3. 8 , 9 , 10 , &c. will a man rob god ? yet ye have robbed me : but ye say . wherein have we robbed thee ? in tithes and in offerings ye are accursed with a curse : for ye have robbed me , even this whole nation . bring ye all the tythes into the ●●ore house , that there may be meat in mine house , and prove me new therewith , saith the lord of hests , if i will not open you the windows of heaven , and pour you out a bless●●g , that there shall not be room enough to receive it : and i will rebuke the devourer for your sakes , and he shall not destroy the fruits of your ground , neither shall your vine cast her fruit before the time in the field , saith the lord of hefts : and all nations shall call you blessed : and ye shall be a delightsome land , saith the lord of hefts . 13. whether those texts in the new te●●●ment do not prove , that to gospel-ministers belongs as large , if not larger maintenance then to the levitical priesthood , as their ministry is more excellent , and the blessings conferred thereby are greater . luk. 10. 7. the labourer is worthy of his hire . 1 cor ▪ 9. 4. have we not power to eat and to drink . ver. 6. &c. or i only and barnal as , have not we power to forbear working ? who goeth to warfare any time at his own charges ? who planeth a vineyard and eateth not of the fruit thereof ? or who feedeth a flock and eateth not of the milk of the flock ? say i these things as a man ? or saith ●●t the law the same ? for it i● written in the law of moses , thou shall ne● muzzle the mouth of the ox that treadeth out the corn . doth god take care for oxen ! or saith he it altogether for our sakes ? for our sakes no doubt it is written : that he that pleweth should plew●●n hope : and that he that thresheth in hope should be partaker of his hope . if we have sewn unto you spiritual things , is it a great thing if we shall reap your carnal things ? ver. 13. 14 do ye not know that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar ? even so hath the lord ordained that they which preach the gospel should live of the gospel . gal. 6 ▪ 6. let him that is taught in the word , communicate to him that ●ea●keth in all good things . ●hil . 4. 17. not that i desire a gift , but i desire fruit that may abound to your account . 1 tim. 5. 17 , 18 let the elders that rule well be countedworthy of double honour , especially they who labour in the word and doctrine . for the scripture saith , thou shall not muzzle the ox that treadeth out the corn : and the labourer is worthy of his reward ▪ 14. whether to speak of a sufficient maintenance without tithes , be not a meer fancy , that never was , nor ( as i believe ) ever will be brought into action ? and whether it would not trouble the wisest men that are , to name a stipend that would be sufficient at all times , as tithes are ; which proceeding from the wisdome of god , cannot be matched , much lesse bettered by mans wisdome ? 15. whether be not tithes the fittest maintenance for the ministry , seeing hereby they partake with the people in times of plenty , which will more inlarge their hearts in thankfulnesse ; and suffer with them in times of scarcity , which will more affect them with sense of gods judgements ? for that when natural affections concur with spiritual , they are more active and vigorous . 16. whether the practice of the heathens , which used to give a tenth to their gods , will not rise up in judgement against christians , if they rob god of the tenth vvhich their predecessors have given to him ? 17. whether the judgement of so many eminent divines as have held it sacriledge to alienate that from the church which was once consecrated to god , should not lay a restraint upon all men from practising that which is so hazardous and scandalous ? that it is sacriledge , is the judgement of calvin , polanus , kickerman , perkins , with many others . 18. whether all or most of the arguments bent against the morality of tithes , do not equally militate against the morality of the sabbath ? as dr sclater hath shevved in his parallel in the end of his book of tithes . certain queries concerning bringing tithes into a common treasury , and reducing ministers to stipends . 1. if tithes should be brought into a commoon treasury , and ministers paid out thence , whether would our country-men , that say tithes are such an intolerable burden , be any whit eased ? yea would they not be more burdened by how much their tithing would be looked more narrowly into ? 2. would not the trouble of ministers be far greater , being enforced to send or go from market to market for every bushel of corn or mault , &c. that he spends in his house ? 3. if a dearth come , would it not tend to the ruine of many ministers families , who will be forced to spend more in a quarter then they receive for their half years allowance ? 4. if things should rise in the price the next hundred of years as they have done the last , how shall ministers be then able to live upon these stipends ? 5. how many officers must there be imployed in every county to bring the tithes into a common treasury , all which , either in whole or in part , must be maintained out of them ? and how will this curtail the ministers share ? 6. what attendance must ministers give quarterly , or each half year , upon the trustees or treasurers in every county , till they have list or leisure to pay them ? what trouble , journeys and expences will this put them to ? how will they be enforced to bribe , and pay for expedition , or to be fobbed off with base and clipt money ? or to be forced to take wares for their money , if the treasurers be tradesmen ; as many have been served of late in the case of augmentations ? 7. will not ministers hereby be cast upon tentations , to speak onely pleasing things ( like trencher-chaplains ) lest their stipends should be taken from them ? 8. can it be expected that ministers can or will be so liberall to the poor , and given to hospitality when they buy all with the penny , as when they have it in tithes ? 9. will not such as bear the bag , and upon whom the ministers must depend for their subsistance , lord it over them with pride and contempt enough ? as bad , or worse then the bishops and their chancellors did ? 10. though such as are of the best repute in each county should be chosen out to be the treasurers , yet do we not see by daily experience , how men are mistaken in judging of the honesty of others ? and how many men fall from their former principles of honesty ? and that if neither of these should be so , yet how apt standing waters are to putrifie ? 11. if contentious suits have been betwixt ministers and people about tithes , hath it not for the most part arisen from the peoples covetousnesse , pretending c●stoms , prescriptions , or compositions , to defraud the ministers of their due ? 12. were not patrons at the first made choice of to defend the ministers right against the fraud and injustice of the people ? and may not the wisdome of the parliament finde out the same , or some such like course , whereby the minister shall neither be ingaged in contentions with his people , nor troubled with avocations from his study thereby ? 13. may there not arise as many or more quarrels in case tithes be brought into a common treasury , whilest some pretend conscience , and so will pay none at all ; others think themselves over rated ; others think that the tradesman , who gets more by his shop then they do by the plough , should bear an equal share in this common burden ? and who then shall take course to enforce such to pay ? if the treasurers in the country , surely they will prove but cold solicitors in anothers cause . but suppose they do stir , they must spend out of the common stock ; and such suits being like to be many , especially in such times as these , how will the ministers stipends be curtailed thereby ? besides , may it not be supposed , that they which spend of other mens purses , are like to cut large thongs out of others hides ? 14. if the countryman shall pay a rate in money for his tithes , will it not come far more hardly from him ? even like drops of bloud , money being usually very short with them . and will he not think it far easier to part with a cock of hay , or a sheaf of corn , or such a small thing , then to part with so much money as his whole tithes may come to , once or oftner in the year ? and how little will he think himself eased hereby ? 15. if tithes be brought into a common treasury , when a living is worth two , three , or perhaps four hundred pounds by the year , a great part of it will be disposed of to other places , and will it not certainly be a great grief to the people , that their tithes shall go to they know not whom ? certainly to such as neither feed their souls with the bread of life , nor their bodies with the staff of bread ? and will not their poor want that relief , and themselves that entertainment which they used to have at their ministers house , to the aggravation of their discontent ? certain qeries concerning our late petitioners against tithes , and an imposed maintenance . 1. vvhether have we not cause to suspect , that those persons which petition against tithes and an imposed maintenance , are acted by jesuites , who cunningly creep in amongst them , seeking hereby to overthrow the english ministry , which hath so strongly opposed them , both by word of mouth and writings ? and the rather , because of that scottish jesuite , who lately turned anabaptist , and upon examination at newcastle confessed that he was sent over for that end . besides some other like examples which might be easily produced . 2. whether can such petitioners be rightly stiled the godly and well-affected of the nation , who strive hereby to bring the greatest judgement upon the nation that ever did , or can possibly befall it ? viz. a famine of the word , amos 8. 11 , &c. and the removing of our teachers into corners , isa. 30. 20. 3. whether have vve not cause to believe that the far greatest part of the gentry , yeomandry and commons of the land , that have tithes to pay , are desirous to have them continued to the ministry : seeing so many thousands of them out of a few counties petitioned the late parliament for the same : and no doubt but many thousands more out of every county would do the like , if they had the least encouragement thereunto . 4. whether if tithes were wholly taken away , would the generality of the people be at all eased , seeing both purchasers and tenants must pay so much the more for their land ? 5. whether can we imagine that the parliament , that hath so lately declared to the world , that they will be exceeding tender of every ones liberty and property , will now so soon after take away the propriety of all the ministry of england at one blow , to the ruine of so many thousand families for the present ; to the discouragement of parents from bringing up their children to the work of the ministry for time to come , and so to the indangering of the removall of the gospel from amongst us ? 6. whether would not these petitioners ( if tithes were removed ) cry out and complain as much of the tyrannicall oppression and burden of rents , as the anabaptists in germany did , and so never be quiet till they have levelled all things ? — si non prosunt singula multa juvant . finis . notes, typically marginal, from the original text notes for div a79893e-170 see s. hen. spelmans councils . anno 855. orig hom. 11. in num. cypr. epist. 66. this also is justified by ●llar●● , decleric●● , l , ● , c. 25. instit. 2. c. 1. 2 cor. 3. 6 , &c. i have good information that there are lately come over 100. iesuites that have their frequent meeting in london to drive on this design . the true ministers living of the gospel, distinguished from the false ministers living upon tithes and forced maintenance. with a word of reproof (preceding the distinction) to the ministers of the nation, whose kingdom is already shaken and divided against itself. and the iniquity and antichristianism of that ministry which is upheld by forced maintenance, briefly discovered according to the scriptures of the old and new testament. in a brief reply to a book stiled, an answer to a quakers seventeen heads of quaeries, by john bewick, who calls himself a minister of the gospel, and rector of the parish church of stanhop in weredale in the county of durham. whitehead, george, 1636?-1723. this text is an enriched version of the tcp digital transcription a65892 of text16 in the english short title catalog (wing w1968). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 36 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65892 297426201 wing w1968 297426201 ocn 297426201 58888 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65892) transcribed from: (early english books online ; image set 58888) images scanned from microfilm: (early english books, 1641-1700 ; 930:28, 2928:7) the true ministers living of the gospel, distinguished from the false ministers living upon tithes and forced maintenance. with a word of reproof (preceding the distinction) to the ministers of the nation, whose kingdom is already shaken and divided against itself. and the iniquity and antichristianism of that ministry which is upheld by forced maintenance, briefly discovered according to the scriptures of the old and new testament. in a brief reply to a book stiled, an answer to a quakers seventeen heads of quaeries, by john bewick, who calls himself a minister of the gospel, and rector of the parish church of stanhop in weredale in the county of durham. whitehead, george, 1636?-1723. naylor, james, 1617?-1660. bewick, john, d. 1671. an answer to a quakers seventeen heads of quaeries. 36 p. printed for thomas simmons at the signe of the bull and mouth near aldersgate, london : 1660. signed at end: "g.w. j.n." w1968 on reel 930 lacks all after page 16. cf. wing (2nd ed.). reproductions of originals in: henry e. huntington library and art gallery (reel 930:28) and haverford college. library (reel 2928:7). eng society of friends -england -early works to 1800. tithes -england -early works to 1800. a65892 16 (wing w1968). civilwar no the true ministers living of the gospel, distinguished from the false ministers living upon tithes and forced maintenance· with a word of re whitehead, george 1660 7270 1 0 0 0 0 0 1 b the rate of 1 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-08 apex covantage keyed and coded from proquest page images 2006-01 judith siefring sampled and proofread 2006-01 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the true ministers living of the gospel , distinguished from the false ministers living upon tithes and forced maintenance . with a word of reproof ( preceding the distinction ) to the ministers of the nation , whose kingdom is already shaken and divided against it self . and the iniquity and antichristianism of that ministry which is upheld by forced maintenance , briefly discovered according to the scriptures of the old and new testament . in a brief reply to a book stiled , an answer to a quakers seventeen heads of quaeries , by john bewick , who calls himself a minister of the gospel , and rector of the parish church of stanhop in weredale in the county of durham . ye eat the fat and ye clothe you with the wooll , ye kill them that are fed , but ye feed not the flock , the diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled over them , ezek. 34. 3. 4. london , printed for thomas simmons at the signe of the bull and mouth near aldersgate . 1660. a word to the said iohn bewick and the rest of his brethren the hireling priests who are in his way . vvhither are you now run for a refuge and defence for your tithes and set maintenance ? doth all your old grounds fail you that formerly you have pleaded ? are you driven out of scriptures of christ and his apostles , out of all the law of god there , and out of law of nations and countreys , and would you now fly to melchisedek for help ? what is there no scripture command that will own you in your yearly stipends , and are you afraid of mens laws failing you , and are you now fled from all your former pleas , and think you to find help from melchisedek ? did you not formerly plead divine right , and told us by scriptures you would prove it , and then being driven out of all commands or examples in scriptures , then you pleaded the custome of the countrey , and national law , and by that in olivers time you took mens goods , and cast them into prison , and made havock and spoil abundantly , and then many of you would not plead scripture at all , but by custome and humane law you would have it ? and dare you no longer depend upon that , and dare you now think melchisedek will stand you in stead , or own you in your work and trading , any more then the prophets and apostles ? what are ye of the order of melchisedek now , who but a while ago must needs plead the order of levi ; and then when that order and your manners will not stand together , then you pleaded the order of the nations ; and now thou s. b. in thy book would make people believe that you are after the order of melchisedek , and that tithes was yours before they were given to levi , and that he had them but for a time by a special command , till you came , and then you were to come up after the order of melchisedek , and so you must now enjoy them for ever , &c. but now you must be tried in the light whether you be of that order or no , as well as you have been tryed with the order of levi ; and if you be found of his order , then we will grant you to have right to his maintenance , ( if you will be but content with it ) for we must needs think it meet , that children should inherit the right of their father ; so if you be melchisedeks children , you will do his works , which was to relieve the weary souldier with his own bread and wine ; so you may expect his reward , if they be free to give it you , as abram was of his spoiles ; for we never read that it was the order of melchisedeck to ravine about after outward things , nor sued people for hire , nor spoiled their estates , nor cast them into prison , nor any way sought after gifts or rewards , nor do we read that he ever required or received any yearly tythes of any people or parish , either ●●eaves , beasts , swine , fowls or the like , which was to relieve their families , from any creature , but as he was the priest of the most high god , not called nor made of men , so he was maintained by him , and not by men , and he was like to him that called him , a bountiful man , ready to give , ready to blesse , and to relieve others in their way , as appears in what he did to abram and his army in the way , he met them with bread and wine , and gave them freely , and asked them nothing again , and so he received freely tythes of abrams spoiles , but never can any of you prove that he had the tythes of abrams estate , stock , or tillage , nor ever demanded or sued , or took by force any part of any mans goods upon any pretence whatsoever . so here is melchisedecks order , if you be of it and his children , then you will own it , and it will own you , and we shall own it also in you ; and in this order we find him who was of that priest-hood , christ jesus , a priest for ever after his order , who to us is an example for ever , and all that walk contrary we deny , who said , it 's more blessed to give then to receive , who was bountifull in feeding others , but for himself he had not where to lay his head , this was after the order of melchisedeck , and all his are after him for ever , and therefore none of his ministers did ever require any thing for themselves but what was free , not coveting any mans gold , money , or apparel , nor ever in the least did mention tythes to themselves , or make any yearly bargain about carnal things whatsoever , but preached freely and received freely , or nothing . and this in scriptures we find to be the order of melchisedeck , and the order of christ and of his apostles , if you can receive it . but on the contrary , when we see a sort of men who never heard gods voice , running and enquiring who can get the greatest yearly stipend , tythes , or augmentation , and tearing peoples bodies and estates if they get it not , according to the havock that hath been made by the priests of this nation in these late yeares , this was never the order of melchisedeck , christ , or his apostles , nor the order of aaron neither , who had a law for tythes , but the order of eli's sons , who was sons of belial , who knew not the lord , and therefore sent their servants to take it by force , as now hath been done , to the spoiling of many families . so you are found further from the order of melchisedeck , christ , and his apostles , then from the order of levi , as far as the priest-hood and ministration of christ exceeds in bounty and freenesse the ministration of moses , so far are you come short in your orders and manners , in this covetous practise , after earthly things . and you are seen to be after the order of those that minded earthly things , which the apostles foretold of , who were coming up in their time , who served not the lord jesus christ , but their own bellies , and made merchandize of people in their times , through covetous practises , and this hath been the order and manners of you , as your practises hath proved it in these late years , to the ruining of many families , and so your manners hath declared your order and descent , none that ever was from above doing such things . so it 's in vain to seek to cover that with words which is so monstrously broken out into contrary actions ; the sheeps cloathing can no longer cover your various natures , and for this end hath god left you to your selves , that your practises may exceed , and so make you manifest to the full , and thus hath he left you , that the more you seek to cover your selves with deceitfull words , the more you give occasion for people to mind your unanswerable lives , which are become so boundlesse in covetousnesse , pride , and oppression , that neither christ , melchisedeck , nor moses , can own you therein , nor will answer what you do , so that when you have done what you can , you must be driven back to her that brought you forth , who rides upon the beast , for no other power will own you , nor bear you in your practises . o unreasonable men , what unreasonable work have you made in these late years in this nation ? what begging and petitioning have you made to every severall power , to enlarge your benefits ? what thrusting out one another out of great livings to get in your selves , and when you have got in , what havock have you made of the peoples estates , and still cryed to the earthly powers for more maintenance ? what sueing and casting in prisons of poor people ? how have you cursed the great ones that was over you , when they would not serve your turn ? and stirred up wars against them , till all hath been as heaps by your means ? how have you flattered such as would feed you while they had power , and when they fell , then you have reviled them , and crept under the next , and flattered them also ? and all for tythes , and augmentations and the like , which thou callest the golden oyl ; and yet you would have us believe you are not covetous , nor preach for lucre ; and you do deceive with your fained words such as are not able to judge between your words and your practice , and so the blind lead the blind , and you hate the light that discovers you , and we can truly say that it is not because we have wronged , or falsly slandered you , that you thus hate us above all men , but for the light that is in us , and the truth that makes you manifest ; and we have gods witnesse with us , and in us , that we hate not your persons , but your ungodly practises , and so much the more are we made to testifie against you , as you seek to cover your selves with wresting the scriptures , and taking the name of christs ministers upon you , but walk in such waies as none of his ever walked in ; and in faithfulnesse to god and godly men , we cannot allow you neither melchisedeck , christ , nor his apostles , nor any of their words to cover you , untill you come into their lives , and leave your devouring covetous practises . and couldst thou blush , thou hadst never had a face to have quoted such scriptures in this thy book , and laid them upon the false prophets and false teachers of old , whilst thy self is found in the very same steps ; so that modesty cannot but admire how thou couldst passe through them , and not be wounded in thy conscience and made ashamed , what a fore-head have you got ? or that ever thou shouldst so much as mention one scripture of the apostles , or any ministers of christ since the law , to prove tythes due to a minister of christ under the gospel , a thing which none of them ever owned , or so much as mentioned , otherwise then as to deny them ; what a reprobate sense is some men now given up to , or was ever truth so perverted , contrary to the life and practice thereof ? and as for melchisedeck , whom thou wouldst make thy refuge , he will not own you , nor serve your turn , who onely received tythes of the spoil , of what was taken by the sword , and that but once , and that not by command nor demand , but by a free gift , upon his feeding the souldiers first with bread and wine , freely ; how this will afford you an everlasting law , to demand the tenth of peoples labours and estates , by which they should relieve their families , and not finding them free therein , to take it by violence , they are blind indeed who sees you not therein , your false ground , and false covers . and whereas you teachers use your tongues for your great tythes , and set maintenance , and the more to prevaile upon doubtfull minded people , you take the apostles words , and by putting your meanings on them , make some people believe , that when they spoke of living on the gospel , they meant tithes , and augmentations &c. we say alas deceived men , you cannot deceive us therewith , for we in plainnesse tell you , that the practice of the true prophets and apostles , gives the true and open meanings of their teachings and writings , and to that must you come before their words can own you , or we allow you their words , as to have part or possession in them , for we know the true ministers of christ preached not for their bellies , nor their master-ships , nor sought themselves , nor ever named tythes as belonging to them in any case , nor was ever augmentation in the bargain to any people , as to their preaching and gospel , nor did they claim a great house to dwell in , but in all things laboured to follow their lord and master , who had no possession in the earth , for which they left what they had of their own to be as he was , and preached freely as he did , and this testimony is given of them in the scriptures of truth , that they wandred to and fro , in hunger , cold , and nakednesse , having no certain dwelling place , and this was their reward , namely to make the gospel without charge , that it might be as free to others as they had received it of god , and they never handled the word for gain , nor taught for filthy lucre , nor made merchandize with it , as what will you give me , judas like , nor had they great houses to live in , and great tythe barns to lay up earthly treasure , nor any way exercised covetous practises , but had whole churches , to which they had not been chargeable at all . now for men to take such mens words , to cover their covetous cruell and ravinous spoil and imprisonments , would be as the taking a sheeps skin to put on a wolfs back , and then say he is a sheep , which might deceive the sheep , but could not change the wolves nature ; wherefore we cannot see the holy men of god so abused , and be silent , as to have their words so wrested quite contrary to the life thereof , and their godly innocent lives so wronged , as to be presented as men of such manners and behaviour ; so let them alone , and their holy words and godly innocent lives , abuse them not by taking them into your mouths , so as to represent them to be men of your order or behaviour . and melchisedeck , and christ , cause not their names to be evill thought on , by making people believe them to be fathers or authors of such spoil and bondage to poor people , or of the true gospel being so chargeable , this is charged upon you all , as you will answer him in his day , when he comes in all his holy ones whom wicked men have belyed , and in the mean time be ashamed of your comparing your selves with them , and confounded in your abuse of the holy scriptures , and of holy mens lives , for the light is come from on high , and guile is found in your mouths and earthlinesse in your minds . and you that call your carnal maintenance of tythes and augmentations the golden oyl , ( as thou dost in thy book ) are seen in the light of god to be wholly ignorant of the true annointing , which should give you sight in your selves , and so cannot lead others out of the world ; and it 's no wonder that you so oppose the true light , your lamp must needs be darknesse when earthly things is your oyl , your gold must needs be drosse , and your prize below the mark of election , and corruption carries the draught in your ballance , whose golden oyl is earthly things , you are seen to be the men who have in you the false measure , and bag of deceitful weights , how is the holy one prized in you , how is the invisible disallowed , and how have you put the price upon carnal things , whose gold is become drosse , and corruption counted gold , are you the lights of these dayes ? and honour , and glory , and blessing , revel. 5. 12. so that they might as well have scoft at the angels of god , who spake these words , as at us ; and have said that the power that reaches to the seed is christ , and then christ is worthy to receive christ , as also they have done in like manner in their scorn , in page 63. wherein they have shewed their gross ignorance of the several manifestations of christ , the seed in his people , who are of the seed of abraham , which christ took upon him to redeem his own , and to bring to his own power and promise , which he receives of the father . and our saying that this seed which is christ where he suffers , and is burthened in man by corruption , there he desires to be free from the burthen of sin , does not argue as falsely as these men infer , that it cannot be said of the seed of god that in it is no sin , for christ hath suffered by mens sins and been pressed with them , and born them , amos 2. 13. ezek. 6. 9. and yet in him is no sin ; and if these men were not past feeling , they might feel how the spirit of the just in them , they have often grieved , burthened and afflicted by their own sins , and yet in that spirit there is no sin , but in them who resist it . j. horn and thomas moor , say their christ by that his death once suffered , and in his resurrection in that his body , &c hath overcome death and the devil , slain the enmity , and taken out of the way all that was contrary to them , redeemed them from the curse of the law . i answer , herein have they stollen the saints words , which they are out of the like of , for if the enmity were taken out of the way , sin would not be their natural heritage as they have pleaded for it , and they would not have uttered so many lies and falsehoods as they have done , for one of which , i. horne hath craved forgivness ; and if all that 's contrary to them be taken out of their way , then its evident that sin and the nations pollutions are not contrary to them , for they have confessed themselves too much to have a share in them , and that they are abusers of the truth . and to that , 1 iohn 4. 17. as he is so are we in this world , i. h. and t. m. give their meaning , and say , as christ is unknown ; despised , hated , persecuted in his doctrine , and judged by any of the world so are we . answ. in this have they apparently lyed , for christ was persecuted to death of the world , but so are not i. horne nor t. moor , neither are they unknown of the world as christ was , for christ was never known to preach in a steeplehouse by an hour-glass for tyths , or so much in the year in leiw of them , like the parish priests and deceivers , who are out of the steps of the true ministers , who walked after christs example , & not after the hireling priests example , who preach for hire , and gifts , and reward as these men do : and rather than i. horne will freely suffer by the world as christ did , take heed that he fall not to the common-prayer-book . and to our calling i. horne a priest , he sayes , if we mean he is a priest of the order of aaron , a levitical priest , we say evidently false . answ. if he be not a priest of the order of aaron , then he plainly appears to be a false priest , seeing that in page 70. he hath pleaded for his taking tyths , as neither repugnant to gods law nor mans ; as also his practises therein he instances , that the priests had their several subburbs and quarters , when as they that had these were of the levitical priesthood , numb. 35. which priesthood i. horne hath plainly denyed himself to be one of , and yet pleads for tyths which pertained to that priesthood which christ ended , and disanulled the commandment which gave the tyths , heb. 7. so what hypocrisie is this i. h. in , who claimes a right to tyths as both being according to the law of god and man , and yet upon that account denies to be called priest , when as the law of god calls them priests that took tyths , and does not the law of man the like ? and does not the book of common-prayer call them priests ? so that upon this account may i. horne be called a false priest , he claiming a right to tyths as by the law of god , when as the service of the tabernacle ( for which they were given to the prists of levie ) he is out of numb. 18. as also he is guilty of the false priests practises , who preached for hire and divined for money mica 3. 11. i. h. and t. moor the elder and the younger , say , that the false apostles ( it seems by what the apostles writes of them 2 cor. 11. 12. ) they use to boast of their free preaching , and in page 71. they say , that the false apostles were never the better for their paeaching freely but the worse . answ. herein have they plainly perverted that of 2 cor. 11. 12. for there is no speech of the false apostles preaching freely ; see the malice and envy of these accusers , how they envy the practise of the true apostles and ministers , which was to preach freely and not for filthy lucre , ( mat. 10. 1 pet. 5. ) which they have not yet proved the false apostles did , as they have affirmed , for they ran into covetousness , and were deceitful workers , having the forme of godliness , but denying the power , 2 tim. 3. and in their affirming that the false apostles preached freely , here they have set the false apostles above themselves ; for neither i. h. nor thomas moor senior have preaching freely to boast of , whilst they are setled in parishes , and taking tyths and gifts as the other priests do , whom they have called greedy dumb dogs , strong to appetite , &c. in their pamphlet called a brief discovery , &c. t. moor's principle page 2. that sin is in the believer as a natural heritage from adam while he is in this mortal body ; and to prove it , he brings , rom. 7. 17 , 20. for i know that in me that is , in my flesh dwelleth no good thing ; and that it was not he that did sin , but sin in him , and saith there 's his natural heritage . to which i answer , herein hath he wrested the scripture , for paul did not say that sin was in him as a natural heritage from adam while he was in the mortal body , neither did he own it as his natural heritage , for while it was in his flesh it was his burthen , ( after that he was turned to the spirit ) so he waited till it was done away , that he could witness the creature delivered from sin and become new in christ jesus , who redeems out of the first adams state and nature . and where we laid down this as t. moors principle , that their nature is restored in christ , and that their nature is a filthy nature , and christ took upon him their nature , this they say is falsely expressed and perverted , and yet i. h. and t. m. a little after say thus , viz. that our nature , kind or being , as in us , not in christ , is corrupt and filthy in it self , yet christ took upon him our nature , not as it is filthy in us by sin in it , &c. and they say that we might as well have taxed the apostle of confusion for saying men by nature do the things contained in the law . rom. 2. 14. and yet by nature are children of wrath , ephes. 2. 3. to which i say , we may justly tax these men with confusion indeed , but not the apostle ; for here they cannot discern between the sinful nature and the pure nature ; for the nature of christ is pure , so that it s not their nature , for their nature is filthy , and therefore it is not in christ , and their bringing that of rom. 2. 14. and ephes. 2. 3. together to prove their confusion , sheweth , that they cannot discern between that nature , by which men do the things contained in the law , and that nature by which men break the law , and are children of wrath , but make as if it were all one : but be sure they are out of that nature by which some did the things contained in the law since their nature is filthy , and by it they cannot do these things contained in the law but plead against that state , and for sin to continue in them as their natural heritage while in the mortal body . again j. h. and t. m. say , that the apostle saith not , that christ in them is the mystery , but the riches of this mystery is christ in men * the hope of glory not the possession of glory , which is not to be injoyed till his glorious appearing , when these mediums now in use will cease . answ. so herein would these deceivers put christ the possession of glory a far off , as a thing not to be injoyed by the saints till after their decease , till which time also we know they put christs glorious appearing afar off : but then how was christ all and in all his believers , and how were they changed from glory to glory , and had the heavenly treasure in earthen vessels , 2 cor. 4. 7. and 3. 18. if they did not possess his glory , when the riches of the glory of this mystery was christ in the saints the hope of glory ? what was not these riches the possession in them too ? how grosly do these men wrong the saints and their words in counting them not possessors of the glory before their decease , when as the saints even when they were in the pure hope , then rejoyce they with joy unspeakable and full of glory , 1 pet. 1. 8. and again after these men aforesaid have so wronged the saints in counting them not possessors of the glory while here , they go about to prove their corrupt principle , viz. that sin is a natural heritage in believers so long as they are here ; so that by these mens account , the saints had not christ in them as their possession , but sin as their possession , or natural heritage while they lived , which no where the scripture saith ; how sadly have they herein wronged the saints , and blasphemed against the tabernacle of god , which is with his people in whom he dwels . j. h. and t. m. tell of an instrumental and outward object , or a medium of faith which they say , is the holy scriptures , and then they say the last and most in most . and absolute object is god in christ , 1 tim. 4. 10. rom. 4. 24. and so they say the object of faith is one . i answer , if the scriptures be the outward object or medium of faith , and god in christ be the most inmost and absolute object of faith , then how is the object of saith one ? what is the scriptures without and god one ? or are the scriptures god ? here 's confusion indeed , and where does the scripture say it is the outward object and medium of faith ? here these men are come under that confusion they have charged us with ( as according to their own account ) for in page 59. they charg us with counfounding the author with the medium , which they call a piece of confusion , when in page 6. they confess that jesus christ is both the object of faith , and living and enlivening medium by which any comes to god and believe in god , heb. 7. 25 , 1 pet. 1. 21. so that in page 8. they say true in saying that we did wisely to say that their darkness and confusion may easily be seen , for so it may , who after in their false inference are telling of some being guilty of the imperfection of wit-lesness , because they have in them their guts that be wit-less , and thus the in lightness and folly appears . i. h. and t. m. accuse us that the true christ we say p. 10. we desire not the knowledge of ; in which they have shamefully belyed us , for our words are these , that you look for a christ like your selves , but that he hath no blood in his body , as you imagine whom we desire not the knowledge of , for such a christ they look for , as they cannot prove the true christ to be , in their affirming him to have a body of flesh and bones in the heavens without blood in it , as many have heard them publikely . affirm , which now they would deceitfully deny that they so affirmed and say . p. 26. that they determined not that his body is a body of flesh and bones , in heaven without blood , and so they have preached and published that which they determined not , but were doubtful of ; what deceit and confusion is here ? and how do they leave men in uncertainties ; i. h. and t. m. p. 11. say ; that a man may be a sinner by having sin in him , and yet not sin , and to prove it bring rom. 7. 20. paul did not the evil , &c. to which i say , that their words are as much as if they had said , that a sinner sins not ; what folly is this ? which that of rom. 7. 20. proves not , for though there was that in paul which was of god that sinned not , yet when he did the evil which he would not , then he sinned in doing it . again these diviners who are thus confounded say , he that doth righteousness is righteous , as god is righteous , yea as christ is righteous , not because there is no sin in him , but because christ is made to him of god his righteousness , and in him he is righteous , as christ is righteous . answ. what then , hath christ sin in him if a man be righteous as christ is righteous when he hath sin in him ? this their assertion would charge both christ and them that are in him , to have sin in them , which is blasphemy against christ ; for in him is no sin , and he is made manifest to destroy sin . and to our question , which was , what one sin or sinnes can they lay to paul or iames or iohn's charge , or to any of them , that they were not perfectly freed from before their decease ; let them prove some sin which was not destroyed in any of those , before their decease , or for ever be silent from pleading for sin , or accusing the righteous as they have done ; as also we asked them what sin can they prove that nathaniel had in him , when he had no guile in him ? to which i. horn , and t. moore reply page 13. that it is enough that we believe paul , james and john that they had sin , and did in many things offend , though we cannot name their particular offences , as it is to believe multitudes to have dyed , though we know not of what particular diseases , &c. and in page 20. they tell us we may as well say , seeing the scripture witnesses that the children of korah dyed , not in the iudgement that befell korah and his company , what disease they dyed of , and if they cannot prove that they dyed of some disease , then they are confuted if they believe and hold that they dyed , they say . answ. here any impartial reader may see how these men are confounded , who have accused the saints to have sin in them , and to offend in many things while they lived upon earth , and now cannot prove any one sin , that they were not perfectly freed from before their decease , or which was not destroyed in them before their decease , so that here all may see how ignorantly they have accused the saints , and how far short of proving their assertion they are , for any of the saints confessing any of their present states or failings , does not at all prove that they were offenders , or had sin in them , so long as they lived , as these said accusers would have it : and as to their saying , that multitudes have dyed though they know not of what particular diseases , and if they cannot prove that they dyed of some disease , then they are confuted if they believe that they dyed ; to that i say , thus , their comparison will not hold but is foolish , neither will it follow from what we propounded , for it is evident that multitudes have dyed , as it is appointed for men once to dye : but they have not so proved that all the saints were sinners , or had sin in them , so long as they lived according to their assertion . and to their saying that david implies sins in them though forgiven and covered in whose spirit is no guile , psa. 32. 1 , 2. here they have added their own words unto davids , for he spake of such unto whom the lord imputeth not iniquity , whose sin is covered and in whose spirit is no guile , nor can any say that their sin is thus covered when they sin , or that it shall not be imputed to them while they are guilty of it , for does not the light of christ discover in man his sin and reprove him for it , when he is guilty of it ? they that know it can tell though it s hid from these said accusers . again i. h. and t. m. say david saith no man living is so free from sin as to be justified , if god enter into iudgment with them , and to prove it bring , psa. 143. 2. answ. this is a lye against david , for these are not his words , he said not that no man living is so free from sin as to be justified , &c. for when the enemy had persecuted davids soul , and had smitten his life down to the ground , he said enter not into judgment with thy servant o lord , for in thy sight shall no man living be justified : which relates to that state wherein the enemy hath power , that the life is smitten down to the ground , and man cannot be justified , but thorow the death to that which judgment is to : so this scripture they have brought proves no more that the saints are not freed from sin in this life , then it does that they are not justified in gods sight , while in this life , when as the saints were justified from that which the judgments of god was to , and such could say its not i that live but christ in me . to our saying touching christs body that the body is one , and hath many members , 1 cor. 12. 12. i. h. and t. m. answer that 's said both of a personal and mistical body or society in different sences , and then they say true ; also that the body of christ either personal or mistical is not carnal but spiritual . rep. here they darken the minds of the simple by words which they have no scripture for , for the scripture no where speaks of christ having a personall body , and a mistical body , and yet both spiritual . for if he hath two spiritual bodies , wherefore do they say the one is personal , and the other mistical , as if then both were not mistical ; and whence came that distinction in these words from the papists ? what is not that which is spiritual mistical ? ( according to their own words ) but paul saith as the body is one and hath many members , so also is christ , and now are they many members yet but one body , 1 cor. 12. 12 , 20. and there is one body and one spirit , ephes. 4. 4. but i. horn , in a paper to me saith , that jesus hath a humane body and soul * ( & where does the scripture say that christs soul is humane ? for his soul is divine and immortal ) & mens natural or earthly bodies are humane , and the apostle distinguisheth between them and the spiritual bodies , 1 cor. 15. 40 , 44. so that christ hath a glorious spiritual body in heaven which few can discern , distinct from mens terestrial or natural bodies , wch are humane ; now if christ hath a natural or humane body , & a spiritual body , & his church too , which is his body , which they call his mistical body , may they not as well say he hath three bodies ? and then why not as well four or five bodies ? but their ignorance about the natural and the spiritual bodies is so plainly discovered in our book intituled a brisf discovery of the dangerous principles , &c. in which the truth is so clearly notes, typically marginal, from the original text notes for div a65892e-200 * which is as much as to say , not christ in them , but christ in men ; and that his riches is not the possession , what folly is this ? * that which is humane is earth'y , as humanus & homo are of humus the ground from whence man was taken ; so that a humane soul is an earthly soul , what then hath christ both an earthly soul and a divine soul in him ? the storming and totall routing of tythes wherein is shewed the unlawfullnesse of claiming them by the now pretended tribe of levy, and both takers and payers therein denying christ to be come in the flesh / by edward barber. barber, edward, d. 1674? this text is an enriched version of the tcp digital transcription a30871 of text r24192 in the english short title catalog (wing b695). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 51 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a30871 wing b695 estc r24192 08043894 ocm 08043894 40773 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30871) transcribed from: (early english books online ; image set 40773) images scanned from microfilm: (early english books, 1641-1700 ; 1221:24) the storming and totall routing of tythes wherein is shewed the unlawfullnesse of claiming them by the now pretended tribe of levy, and both takers and payers therein denying christ to be come in the flesh / by edward barber. barber, edward, d. 1674? [2], 18, [2] p. [s.n.], london : printed anno dom. 1651. imperfect: p. 13-16 (2nd grouping) wanting. "or, the humble representation, declaration, and protestation of edward barber, in behalf of himself and thousands of the freemen of the common-wealth of england, humbly presented to the right honourable the lord generall cromwell ... proving paying tythes under the gospel to be against the law of god, the law of the land, the protestation, covenant, and ingagement of the army ..." reproduction of original in the trinity college library, cambridge university. eng tithes -great britain. great britain -history -commonwealth and protectorate, 1649-1660. a30871 r24192 (wing b695). civilwar no the storming and totall routing of tythes wherein is shewed the unlawfullnesse of claiming them by the now pretended tribe of levy, and both barber, edward 1651 9350 13 0 0 0 1 0 25 c the rate of 25 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-03 tcp assigned for keying and markup 2006-03 aptara keyed and coded from proquest page images 2006-05 jonathan blaney sampled and proofread 2006-05 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the storming and totall routing of tythes , wherein is shewed the unlawfullnesse of claiming them by the now pretended tribe of levy , and both takers and payers therein , denying christ to be come in the flesh . or the humble representation , declaration and protestation of edward barber , in behalf of himself and many thousands of the freemen of the common-wealth of england , humbly presented to the right honourable the lord generall crumwell , lieutenant general fleetwood . colonel pride , with the rest of those worthies of the nations liberties , proving paying tythes under the gospel to be against the law of god , the law of the land , the protestation , covenant and ingagement of the army ; and that if we should still continue the practice thereof after so many ingagements , so much light breaking forth , we might judge our selves guilty of perjury in the high court of heaven , and so stand guilty at the bar of gods justice . 1 sam. 2. 36. and it shall come to passe , that every one that is left in thine house , shall come and crouch to him for a piece of silver and a morsel of bread , and shall say , put me ( i pray thee ) into one of the priests offices , that i may eat a piece of bread . ezekiel 34. 2 , 3 , 4. son of man , prophesie against the shepherds of israel , prophesie , and say unto them , thus saith the lord god unto the shepherds , wo be unto the shepherds of israel , that do feed themselves . should not the shepherds feed the flocks , ye eat the fat and ye cloth you with the wool , ye kill them that are fed ; but ye feed not the flock , the diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost ; but with force and with cruelty have ye culled them . micha 3 , 5. thus saith the lord concerning the prophets that make my people erre , that bite with their teeth , and cry ; peace : and he that putteth not into their mouthes they even prepare war against them . matth. 10. 16. behold i send you forth as sheep in the midst of wolves &c. by edward barber freeman of england , citizen and merchant-taylor of london . london , printed anno dom 1651. to the right honourable lord general crumwel , lievtenant general fleetwood , colonel pride , with the rest of those worthies of the nations liberties . right honourable and worthy patriots , we having enjoyed much good and quietnesse by gods goodnesse , through the care valour and prudence , god having by you brought us in some measure out of that thraldome and bondage we were in under the late prelates that we may not be carried back again to more then egyptian thraldome or reheboams reformation , and that you may not be a moses onely , to go unto mount nebo and there see the good land ; but as our josuah to carry us into the good land of a thorough reformation , the which to do that god would give you self-denying spirits , and to be a means to the parliament to chuse out according to jethrows advice , and provide out of all the people able men , such as fear god , men of truth , hating covetousnesse , and place such over them &c. exod. 18. 21. such as would make it their work as moses did from morning till night , vers. 13. that so poor people might not be totally ruined in courts of injustice or committees , espetially for that popish claim of tythes &c. and to this end that none without a special occasion might have plurality of places of profit , in church or common-wealth as too many have , whereby the work is left undone they like locusts going over the bredth of the earth exod. 10. 14. revel. 9. 3. or false teachers that seek the fleece not the fleck , the love of money being the root of all evil ; but that he that hath an office might weight on his office ( not offices ) one place being sufficient to take up the whole man of the ablest self-denying honest man in the nation , and that a sufficient known salary may be allowed to each party for their service , and not to live upon bribes called fees , or one to have several places and 500 , 600 , 1000 , 1500. per annum , for that which others that have been as faithfull and are as able as themselves for that service , would perform for 100. per annum , against whom there can be no just exception , whereby it hath been proffered to some in authority by 100. mens service to save the nation 100000 per annum , which might be imployed towards the relief of the poor or the payment of the souldiers & not some that had mean estates at the begining of these troubles , yet now glut themselves with ungodly gains and the ruins of the nation , when others are ready to starve , as too many have done , for want of means by honest imployment ; all which is practised by reason of some time-servers that sowe pillowe under their arm-holes , as isa. 38. 12. and ezekiel 13. 18. that by enjoying their great benefices dare not with the prophets say thou art the man , or with the watchman of the lord tell the house of israel their sinns and transgresgressions , yet they seek me dayly &c. saith the lord , isa. 58. 1. have not they discovered themselves to be as baals prophets , 1 kings 18. and 20. that seduced ahab , or those unclean spirits like froggs that came out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false prophet , being the spirits of devils , working miracles which go forth unto the kings of the earth and of the whole world , to gather them to the battel of that great day of god almighty , &c. revel. 16. 13 , 14. that therefore in performance of your protestations vows and covenants , ye , would be instruments of easing this bleeding nation of this popish burthensome practice of tythes , who as the rakers thereof , have been the cause of 12. years war , bloudshed and ruin already , so had rather have an utter desolation then loose their ungodly gains : that by your doing this , the loyns of the poor may blesse god for you , and your representer with other free people of the nation may injoy this one thing , as a part of the first ripe grapes of our canaan , which will be as acceptable as the olive-branch was in the mouth of noahs dove , and is the desire of your humble supplicant edward barber . the storming or totall routing of tythes , or the humble representation , declartion and protestation of edward barber , in behalf of himself and many thousands of the freemen of the common-wealth of england . sheweth that whereas at the beginning of the parliament , upon the consideration of the abuse done by the prelates and their adherents to this nation , both concerning the souls and bodies of the people , the parliament was pleased to put forth a protestation , wherein themselves and the kingdom amongst other things did protest to defend and maintain with life , power and estate the true reformed protestant religion , expressed in the doctrine of the church of england , against all popery and popish innovations contrary to the said doctrine , the lawfull rights and liberties of the subjects ( or rather the freemen of england ) and ( note this ) every person that maketh this protestation in whatsoever he shall do , in the lawfull persuance of the same , and to their power , and as far as lawfully they may , oppose , and by all good waies and means endevour to bring to condign punishment all such as shall either , by force , practice , counsels , plots , conspiracies , or otherwise , do any thing to the contrary of any thing in this present protestation contained , &c. also in the explanation thereof , it is said that whereas some doubts have been raised by several persons out of this house , concerning the meaning of these words contained in the protestation , lately made by the members of this house , viz. the true reformed protestant religion , expressed in the doctrine of the church of england , against all popery and popish innovations within this realm contrary to the same doctrine , this house doth declare that by these words , was and is meant onely the publick doctrine professed in the said church , so far as it is opposite to popery and popish innovations [ and that the said words are not to be extened to the maintaining of any form or worship , discipline or governdment , nor of any rites or ceremonies of the said church of england ] resolved that what person soever shall not take the protestation , is unfit to bear office in the church or common-wealth again . 2. again by the vow and covenant , we are injoyned for the defence of the true protestant religion and liberties of the subjects , and this is made in the presence of almighty god , &c. 3. we are ingaged in the reformation of the churches of england and ireland , in doctrine , worship , discipline and government , to have it according to the word of god , and the example of the best reformed churches . 4. that we shall without respect of persons , to wit , from the prelate to the sexton , in like manner endevour the exterpation of popery , & prelacie , that is , church-government by arch-bishops , bishops , their chancelours commissaries , deans , deans and chapters , arch-deacons , and all other ecclesiasticall officers depending upon that hirarchy ( which these priests extent do ) superstition , heresee , schisme , prophanenesse , and whatsoever shall be sound to be contrary to sound doctrine [ and the power of godlinesse ] least we partake in other mens sinns , and thereby be in danger to receive of their plagues . revel. 18. 4. the performance of which protestation and covenant concerning the said minestery and popish tythes , so cruel and burthensome to all inlightened conscientious men hath been often desired , as by the declaration of the army , and petitions of diverse countries to the house may appear , &c. now forasmuch as the lord saith eccles. 5. 4. 5. when thou vowest a vow unto god , defer not to pay it ; for he hath no pleasure in fools : pay therefore that which thou hast vowed ; better is it that thou shouldst not vow , then that thou shouldst vow and not pay . and deut. 23. 21. when thou shalt vow a vow unto the lord thy god , thou shalt not slack to pay it ; for the lord thy god will surely require it of thee , and it would be sin in thee . compared with vers . 22. 23. and psal. 76. 11. vow and pay unto the lord your god this david performs psalm . 66. 13. 14. i will go into thy house with burnt-offerings , i will pay thee my vows which my lips have uttered , and my mouth hath spoken when i was in trouble . for the not performing whereof , i believe with jeremiah the land now mourneth , jer. 23. 10. and jer. 6. 14. they have also healed the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace . compared with isa. 9. 15 , 16. the prophet that teacheth lies , he is the tail ; for the leaders of this people cause them to erre : and they that are led by them are destroyed . 1. they preaching for hire , and divining for money ; and yet will lean upon the lord , and say , is not the lord amongst us ? none evil can come upon us , micha . 3. 11. pulling down poor wooden and stone crosses , and yet leaving that cruel popish burthensome crosse of their priests and tythes remaining . 2. observe that whosoever shall submit to and receive any ministery , ordained by virtue of a forraign power from rome , is a traytor by the known declared laws of this land : now whether men receiving their ordination beyond the seas or here ; it being done by one and the same power , springing from one and the same root , for as the root is , so is the branches , rom. 11. 16. ye shall know them by their fruits , do men gather grapes of thorns , or figgs of thistle ? and have not the ministery of england their ordination from rome ? as by their book of ordination appears , as also confest by many of them ; yea , all that are true to their own principles , and therefore to be protested against , by all that have taken the protestation or covenant &c. 3. christ saith , john 10. 1. to the 19. he that enters not in by the door into the sheepfold , but climbeth up another way , the same is a thief and a robber , &c. and are not these tyth-takers guilty of the same judgement , as psalm 50. 16. to the 19. to wit , these that enters not in by the door christ jesus , that is , by his way , laws and ordinances ? and are not the ministers of england such , ergo , are they not such as are there spoken of , judge ye noble bere●ns . hath all our fasts and professing liberty , taking of oaths and ingagements , with the free-will-offrings of the nation , bloud and taxations produc'd this , to wit , ordinances for tythes , with treble damages for those who much like eliahs sons 1 sam. 2. 13. to the 17. who came with a flesh-hook of three teeth in his hand , while the flesh was in seething , and he strook it into the pan or kettel or cauldron or pot ; all that the flesh-hook brought up the priest took for himself ; also before they burnt the fat the priests servant came , and said to the man that sacrificed , give flesh to rost , for the priest , for he will not have sodden flesh but raw , and thou shalt give it me now , and if not , i will take it by force , ( note this . ) the like is these mens practice whereby they rob christ of his honour & priesthood , poor people of their goods , and without repentance , of their souls , as isa. 9. 16. revel. 14. 9. 10. but would these consider deut. 18. 1 , 2 , 3. the priests , the levites , were to have no part nor inheritance with israel ; but were to eat the offrings of the lord made by fire : and his inheritance , therefore shall they have no inheritance amongst their brethren ; the lord is their inheritance , as he hath said unto them . but if these priests will be circumcised and do the work , slay the beasts &c. as levit. 14. 13. then shall they have the wages deut. 18. 1. 2 , 3. the shoulder , the two cheeks and maw also , the tyth of the increase deut. 14. 22. but out of that must be relieved the levite ; because he hath no inheritance ; and the stranger , and the fatherlesse , and the widow , vers. 29. which these men perform not in the least , neither were they to take tythes of any but of their brethren the jews , not of us gentiles , heb. 7. 5. 4. christs ministers , ambassadors , or the servants of the churches must be content with their masters wages , and not to trouble the civil magestrate , to have statute-laws or ordinances of parliament to strain on mens goods , or have them committed to prison without bayl or mainprize , untill they pay treble damages besides costs and charges , the which hath been inflicted on divers to the utmost ; whereas for the duest debts men are so tortured in law , that many choose rather to loose their debts , then to endure the torture of the laws as they are now administred , wherein this clergy makes good that scripture revel. 9. 10. in making the civil magistrate the tayl of the beast ; for their strength is in their tayles , and with them do they hurt , to wit , force and strain mens consciences and goods ; and therefore if these men and the synod would have given themselves to have truly translated the bible , knowing there be many grosse errours , they would have much discovered the mystery of iniquity and their own deceits , done the best service they could to this state , brought much glory to god as balaam did in acknowledging the truth , dealing plainly with king balack , who told his servants that if he would give him his house full of silver and gold , he could not go beyond the word of the lord to do lesse or more , desiring to die the death of the righteous , and that his last end might be like theirs , numb. 22. 18. 38. and 27. 8. 10. which if these had done , thus they would have brought much glory to god and peace to this bleeding nation . as by experience with us is manifested , as formerly causing the civil magistrate to oppresse the conscience and take away the life of many , as in queen maries , queen elisabeths and king charles his dayes , whose bloud i fear lies fall on this nation , as barrows , greenwoods and penries &c. also who stirred up the king against the scots and against the parliament ; but those unclean spirits like froggs , revel. 16. 13. 14. being the spirits of devils working miracles , that go out unto the kings of the earth , & c. ? consider again their practice at zion colledge , and their morning lectures , courts of justice , yea , at the parliament and committees where they like locusts swarm ; and therefore note that as judgement is to be powred forth upon the nations in general that have given their power to the setting up or upholding that state of antichrist , without submitting and turning to christ by repentance ; so upon them in especial , they having been the instruments whereby they with the nations their kings and rulers have been made drunck and committed fornication , with the whore , and therefore shall the jndgements of god be powred fourth upon them , as revel. 17. 12. to the 14. and 18. 9 , 23 , 24. compared with isa. 60. 12. for that nation and kingdom that will not serve thee shall perish , yea those nations shall be utterly wasted , &c. again christ saith , mat. 10. 38 to his ministers as ye go preach , saying , the kingdom of heavenis at hand . heal the sick , cleanse the lepers , raise the dead , and cast out devils , freely ye have received , freely give , compared with 1 cor. 4. 9. to the 12. acts 20. 33. 34. where the apostle saith , i have coveted no mans silver nor gold , nor apparel ; yea , you your selves know that these hands have ministred to my necessities , and to those that were with me , i have shewed you all things , how that so labouring ye ought to support the weak , and to remember the words of the lord jesus , how he said it is more blessed to give then to receive , &c. compared with 1 thes. 2. 9. and 2 thes. 3. 8. 2 cor. 12. 14. 15. or as fox in his acts and monuments saith , the maintenance of the ministers is the pure alms of the church ; but have not they , as christ saith to the jews , mat. 15. 6. 9. made the word of god of no effect by their traditions ? now consider the vast difference between the commission and commands of christ to his ministers and servants , mat. 28. 18. 19. 20. mark 16. 15. 16. and the several cannons , statute-laws , and ordinances of parliament to their ministers : as also the administration thereof ; and know that their servants you are , to whom ye yield your selves servants to obey , whether the church and state of rome , or the prelates and parliament of england , &c. 5. it being against or beyond the law of the land , every free man of englands birth-right , to be so by them tyranized over for tythes , it being first given for the maintenance of prelates , priests , abbots , moncks , and friers , as in the councel of lateren . but now god having discovered them to be antichristian and popish ; so also must be their maintenance , there being not one word of god for it , but was taken by force and violence , or given for superstitious tithes of the same nature , popish and antichristian , and more burthensome and oppressive then nebuchadnezars golden image was to the jews , which he set up in the plain of dura ; for although he required worship from them to his idol , yet not maintenance for the idol-priests . 6. that these men , as their fathers have usually been , still are the cause and fomenters of the troubles , and ruine of all or most nations where they come or have any power , as by experience with us is manifested . 7. divers faithful subjects , and good common-wealthsmen , have been forc't through ( their ) tyranny to leave the●r houses and kingdom , chusing rather to expose themselves to a desart wilderness , then to endure that misery at home , by them forc't upon their bodies and minds , others shut up in prison ti●l they have paid treble damages ; besides prison fees and charges , yea some lost their lives , others having their cattel strained on , and for legal replying them committed to prison ; yea , the bayliffs and atourney fined for their prosecuting the same according to law , who paid 61. per peece by force to escape imprisonment : this was done by the means of the good lord say , and the house of lords in browns of hanworths business . so that from what hath been said it doth clearly appear , that although we are freed from prelacy , book of common-prayer , with divers other ordinances , yet do their sonnes succeed in cruelty , they being as like their fathers as ever they can look , or rheoboam-like , exceeding in cruelty : their little finger ( as his ) being thicker then their fathers loynes , 1 kings 12. 10. and although henry 8 , edward 6. & queen elizabeth took away part of the said orders ; yet as then the maintenance thereunto belonging was continued and inforced from the people : even so now this burthen of tythes , still continues and cleaves close unto us ; and that not only on our temporals and estates , but upon our consciences ; for if this popish ordinance be continued , for we can judge it no other , being instituted , as before shewed , for the maintenance of prelates , priests , monks and fryers , &c. if this we say be continued to presbyters , who received orders from them , as to the said orders before , then are we forced still to popery , and popish innovations , no lesse sinful then the others . and whether this be not a breach of our protestation , oaths , and covenant , which we have made with hands lift up to the most high god , we refer to all judicious men to judge : and whether these are not such as the prophet speaks of , ezek. 33. 31. 32. 33. and they come unto thee as the people cometh , and they sit before thee as my people , and they hear thy words , but they will not do them ; for with their mouth they shew much love , but their heart goeth after their covetousness , &c. again , we desire to declare as believers , christians & free men of england , that the lord jesus christ as he hath ordained another ministry , then that under the law : so also hath he appointed another maintenance for the gospel-ministry then tythes ; there being not one word in the gospel for it , they being to live upon their own hand-labor , as before shewn , or the peoples free gift , mat 10. 8. and to eat such things as they have by their labor , or is set before them , luke 10. 7. 8. for the workman is worthy of his meat , mat. 10. 9. also the first dayes collection , 1 cor. 16. 1. 2. as god hath prospered every man ; who loveth a chearful giver , and for the orderly dispensation of the same , he hath ordained an office in the church , to wit , the deacons , who is to dispose of the said free gift , as every one needeth , minister or other poor saint , without respect of persons : now compare christs commission , and the apostles practice with the ordinance of parliament , and these mens practice in these times , and you shall find a wide difference between them . and upon examination , you shall find that to set up or allow another humane invention for ministers maintenance , then the lords own , who is the only law-giver to his church , is to frustrate the deacons office , and so make the word of god of no effect by mens traditions , as the jews did , mat. 15. 6. 9. and so deny christ to be come in the flesh , &c. again , it becomes not a true reformation , to borrow of a false church , especially such as rome , so main a pillar , as ministers or maintenance : inas much as jeremiah saith , jer. 51. 25. 26 the lord is against babilon , that destroying mountain , that destroyest the earth , &c. and they shall not take of thee a stone for a corner , nor a stone for a foundation ; but thou shalt be utterly destroyed for ever , according to the covenant , root and branch , compared with 2 cor. 6. 14 to 18. the said practice of taking tythes , also introduceth prelatical pride , and time-serving with great men in authority , as ezek. 13. 1. all the ministers by that means being lifted up so far above their poor brethren , which causeth unaptness to teach , their care being set upon the things of this life ( as how to get , so also to keep the things of this world ; whereby he becomes a brawler , a man of contention , as too sad experience sheweth , courts of iustice , committee for plundered ministers , sessions , iustices of peace , by their trouble and daily vexations , & sutes , through their covetousness can witness , which causeth great covetousness and contention ; for the contending of which , as the apostle saith , is the root of all evil , 1 tim. 6. 10. for instead of being given to hospitality , these rob the poor that are forc'd to begg , taking that by force which others get by great labor and toyl . all which is clear against what the ministers of christ ought to be , yea , and must be , if they perform their duty , as 1 tim. 3. 2. 3. where the apostle saith . a bishop then must be blameless , the husband of one wife , vigilant , sober , of good beheaviour , given to hospitality , apt to teach , not a brawler , much lesse a plunderer for tythes , not covetous , &c. and therefore if you will pretend your selves ministers of christ , prove your ordination by the word , and be content with your wages . this is clear , acts 6. 2. where the apostles and ministers of the gospel of christ , would not leave the word to serve tables , to wit , to supply the want of the poor saints , but gave direction for deacons to be chosen for that service ; much lesse would they look after tythes , as these do by compulsion and cruelty . a husband-man one day declared at the parliament door , that he rented 300. acres of land , and that he proffered the priest 100 thereof gratis , so as that he would manure it ; but he would not accept thereof , now judge ye what a case we are fallen into . again , consider how dishonourable it is , that such as pretend that they are put in trust with the unsearchable treasure of the gospel , should so dishonour their pretended master , and hinder the receiving thereof by their forcing maintenance from people , which themselves confess , have not received the gospel from them , nor have they begotten them to the faith ; so that they are neither fathers , planters , teachers , bishops , &c. unto them . and yet will they force maintenance from them , contrary to 2 cor. ●2 . 14. 15. behold the third time i am ready to come to you , and i will not be burthensome to you ; for i seek not yours but you ; for the children ought not to lay up for the parents , but the parents for the children . and i will very gladly spend and be spent for you , though the more abundantly i love you , the lesse i be loved . but instead of this i have seen that cruelty exercised by the magistrate , through these mens means already , that i never saw in four years waiting at the high commission court ; but why have we not as well a doctor of physick , and a lawyer forc'd on every parish as these , would it be any more but the like monopoly ? but that we should be forced to pay these men tythes , not owning them nor their work , they having been the priests of the nation , and chief cause of all the blood-shed , yet now oppressing cruelly such as have adventured life and estate for the preservation of the same , yet this to be call'd primo libertatis angliae , when instead of take him jaylor at the high commission court , it is said now take him into custody ; where is demanded 10. times greater charge , oh rehoboams reformation , was such proceedings cruel then , and against magna charta , and the petition of right ? and is it not much more in the first year of englands jubilee , englands liberty ? again , consider the great burthen to the common-wealth , for the free commones of england do hereby in some places loose the profit of one half of their land by the year , as may be made appear , if it be duely considered ; to wit , to the landlord and the priest or parson , they only being gentlemen , the rest being slaves , and it were well if they were board through the eares , that they might know themselves to be so , they being under service and oppression , worse then the israelites , in egypt who labour with much sweat and pains , hunger and cold , wet and dry : for that which the other like drones or caterpillers , consume on their backs and bellies , &c. therefore our denying the paying of tythes , is not in the least in any contempt against civil authority who are gods ministers not onely to take vengeance on them that do evil , and should cause them to work and eat their own bread ; but for the praise of them that do well , and should see such not to eat that will not work ; but in obedience to god and the rule of the gospel given forth by his spirit to all nations that believe and obey him as before is shewed . 2. it is not in contempt to the persons of these men , who pretend they are ministers of christ ; but rather desire they might be imployed in some lawfull way or calling to get their own bread , that so he that hath stolen ( to wit , minister ( or in english servant ) as well as member ) might steal no more ; but labour with his hands the thing that is good , that he may have to give to him that needeth , &c. according to the apostles words ephes. 4. 28. but our denying the payment of tythes , is first in obedience to god : all that do pay them , therein denying christ to be come in the flesh , by their upholding those jewish rites and ceremonies which ended in christ ; which these self-seeking and time-serving men , still seek to uphold so far as they will make for their own ends , robbing christ of his priesthood ; poor men and women of their goods , and without the great mercy of god of their souls , for might they not as well have their linnen ephod , or surplus altars , sacrifices of all sorts , right shoulder and the maw , tempel at jerusalem , none inheritance for the priests , yea circumcision & killing of beasts &c. is tythes , that so they that take the wages might do the work injoyned for the wages , as to feed the levit , the stranger , fatherlesse and widow deut. 14. 29 ? but if through pride or lazines they will not do the work , which they refuse to do , then let them not wrong the people and nation so grievous as to take the wages : for to him that worketh is the wages reckoned of debt , not of grace ; but not to him that worketh not , it must be of grace , to wit , of free gift . 2. their ordination being false and not according to the rule of the gospel ; but against the rule , government and authority of christ the son of god , his crown & dignity , who is therein the onely king and law-giver , whom they say is their master , yet do they as the heathen tyrants of old , who clothed men in beasts skins , that so they might be the more eagerly devoured : so these make the true worshippers of god in christ as odious as they can by slanders and revilings under the name of hereticks and schismaticks &c. never shewing wherein , much lesse proving the thing true , that so they may make the magistrates and common people , as those deluded by the friers and priests in germany against the hugnotes as they called them , cry out against them before they see them , judging them to be strange monsters ; unhumane creatures , and so do these , before they know them , &c. 3. it being against the known declared laws of the land , as statute decimo rertio elisabeth , they not upon every induction into any place publickly reading the book of articles and subscribing it , which by the protestation and covenant these cannot do except perjured , are to injoy no more benefit then if they were naturally dead . 4. it being against the protestation , covenatn , declarations of parliament and army , that the kingdom have generally taken and entred into , to wit , to uphold and maintain the true protestant religion in opposition to popery and popish innovations , and as aforesaid they also receiving their power and ordination from rome , yet not performing that they were injoyned , and for what tythes was given neither in the time of the law nor by the counsel of lateran as before shewed . 5. it being against the ingagement and covenant , not onely of the parliament ; but also the kingdom in general , with their hands lift up to the most high god , the searcher of all hearts , to root out popery root and branch , and the government by lord arch-bishop , bishops , and all other ecclesiastical officers depending on that hierarchy as these do , &c. and each one to go before another in a real ( not a fained ) reformation , it being better not to vow , then to vow and not perform , &c. 6. the gospel-weapons being not carnal , but spiritual , mighty through god , &c. 2 cor. 10. 4. and 2 tim. 2. 24. 25. 26. the apostle saith , the servant of the lord must not strive , but be gentle towards all men , apt to teach , patient in meekness , instructing the contrary minds , proving if god at any time will give them repentance . compared with mat. 8. 10. 11. 12. and titus 3. 2. rom. 14. 11. where the apostle shewes , we shall all stand before the judgement-seat of christ , where every one shall give an account for himself to god , &c. and surely the way that christ hath appointed for his ministers of the gospel to walk by in all gospel-administrations , is the sword of the spirit , the word of god , and not the authority of the civil magistrate , or sword of steel , by which antichrist hath so inlarged his dominions , as revel. 13. 3. 7. 16. 17. and therefore to escape his punishment , verse 10. let all the people of god shun this practice , compared with revel. 18. 4. where it is said , come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . it being very considerable , whether the civil magistrate giving their power as to raise so to the upholding of that state of antichrist , ruling over the bodies and consciences of the people in ecclesiastical things , by intrenching upon the prerogative royal of king jesus , whereas ( he ) would not intermeddle with that which was their due , luke 12. 14. whether that i say be not the cause why the lord lets the sword remain so long amongst us and other parts , even to the depopulating of the nations of the earth , being now even drunk with the blood of the slain amongst us , for many years past , according to revel. 16. 6. they have shed the blood of saints and prophets , and thou last given them blood to drink ; for they are worthy : and as was once said by jehu to joram , 2 kings 9. 22. being asked , is it peace ? what peace answered he , so long as the whoredoms of thy mother jesabel and her witch-crafts are so many ? so what hope of peace have we so long as the whordoms , witch crafts and sorceries of that jesabel of rome , england & scotland , that great city babylon , though divided into 3 parts , rev. 16. 19. remain with that spirit of persecution , hatred , malice , evil contention , and division , against the statute laws of king jesus , it being contrary to vows and covenants , &c. in those that profess themselves ministers of the gospel of king jesus , who is that prince of peace ; seeing the lord hath said , isaiah 6. 1● . the nation and kingdom that will not serve him shall perish , yea , those nations shall be utterly wasted , which i cannot but judge to be one cause of the distractions , warres , shedding of blood in the nations ( of christians as they pretend ) to wit , the civil magistrate intrenching upon the prerogative royal of king jesus , and not permitting him to rule and raign by his own laws in his kingdom , to wit , over the saints in the churches , as before is shewed . these things considered , we could not but in obedience to god , love to the truth , and ease of our own conscience , discharge our dutie herein to reminde you of the protestation , covenant , declarations , &c. desiring to be eased of these burthens of popish tythes , &c. that so the land mourn not because of oaths , and no longer to inforce the same for ministers maintenance , they therein denying christ to be come in the flesh : as also wherein the civil magistrate gives his power unto the beast , in upholding that popish practice and innovation by their clergy , &c. and let the ministers or servants of the gospel , live upon the gospel , even upon their own hand-labor , or the free and voluntary gift of the people , which the gospel allows them , wherewith they will and ought to be content , being better to be without a livelihood , then rob and steal , and sin against god , in getting it by unlawful wayes and means . but i doubt not but all true ministers will be content with their true wages alotted for them by christs appointment , which we are confident will sufficiently satisfie all such godly ones as desire and seek not the fleece , but the flock ; and with paul seek them , not theirs ; such as take the word of god for their guide and rule , they having a word for their warrant , not traditions of men of corrupt minds , and destitute of the truth , supposing gain is godliness , or their own covetous hearts , and mens precepts : it being a meanes to hinder the free progress , and imbracing of the gospel-administrations : so shall we the freemen of england be free from that burthen that doth so much inslave us , making our very lives uncomfortable to us , they eating up caterpiller-like , the best fruits of the land , and a great part of the peoples labours . but if these scriptures and reasons cannot take place , and cease upon your spirits to grant us relief , in freeing us from this more then egyptian bondage ; yet we having declared the truth , we have discharged our duties and shall have peace of conscience in warning you of it , according to ezek 3. 17. to the 21. & 33. 2. to the 7. and shall with heart go on in the strength of the lord , in opposing that state of antichrist , head and tail , root and branch , ministery and maintenance , by tythes or otherwise , if we perish , we perish : and so in all other their practices , that are contrary , or without the word of god , not daring to presume above what is written , submitting our persons with daniel and those worthies , the three children , apostles and primitive christians , as in that catalogue heb. 11. passively to the will and command of the civil magistrate , as to the fathers of our flesh ; but , unto god who in christ is the father of our spirits actively that so we may live , although in sufferings here , yet in glory hereafter . for such as suffer with him or for him now , shall one day raign glorified with him , and whosoever shall be ashamed of him and of his sayings , to wit , his ordinances in this adulterous and sinfull generation of tyth-taking priests , of him also shall the son of man be ashamed when he cometh in the glory of his father with his holy angels , to execute judgment without respect of persons ; and whether these tyth-takers be not as truly by the gospel thieves , as such as rob by the high-way side , or break houses , and the upholders by pay or otherwise guilty of as great evils as they that uphold or countenance the other ; i leave to every inlightned man to judge ; and although it be not so well known , by reason they have deluded and bewitched the nations , yet now god having inlightned the earth , he requires an answerable obedience thereunto : for where much is given , much will be required . luke 12. 48. thus have we declared our resolutions to go on in the lord and the power of his might , in whom is our strength , and no more to bow the knee to baal or those amalakites or hamans of the times , to whom as mordecai , so we resolve not to bow , hester 5. 9. to the 12. although it cost us our goods by plundering ; as they have done , or our liberties ; for if we perish , we will perish with them and those worthies , dan. 3. the lord being now at work , intending to level the mountains , psal. 113. 7. 8. he raiseth up the poor out of the dust , and lifteth the needy out of the dunghill , that he may set him with princes , &c. yea , that great destroying mountain of bable that destroyeth all the earth , jer. 51. 24. 25 , 26. saying , behold i am against thee oh destroying mountain , saith the lord , which destroyes all the earth ; and i will stretch out my hand upon thee and rowl thee down from the rocks ▪ to wit , the shelter of magistrates and i will make thee a burnt mountain , and they shall not take of thee a stone for a corner nor a stone for foundations ; but thou shalt be desolate for ever saith the lord . this shall be done by the lord christ , he being mounted on the white horse , riding on conquering and to conquer ▪ revellations 6. 2. by the sword that proceedeth out of his mouth , isa. 30. 15. not by carnal weapons , 2 cor. 9. 10. 4. zach. 4. 6. not by might , [ or army or arm of flesh , ] but by my spirit , saith the lord , this being published for the conviction of the priests , and direction of all that love the lord jesus christ in sincerity , resting your servant in the faith and order of the gospel of king jesus , edward barber . postscript . and although the subject matter of this discourse be principally against tyth-takers and tyth-payers , yet not excluding others of the like nature , but that the same condemnation lies against pretended high lights , above ordinances , spiritualized , above christ , above scripture , and what is written , contrary to pauls advice 1 cor. 4. 6. ( to wit ) not to presume above what is written , thereby winking at iniquity that will not do it themselves , but appoint & suffer others to do it , as sprinkling of infants , take tythes or contract for preaching , &c. neither will they discover the evil thereof , and shew 〈◊〉 judgement that lies upon the nation for permitting thereof by those in author●ty , contenting ●●●…selves with a half-reformation ( to wit ) so far as will stand with their honour and profit , not shewing such repentance as simon magus acts 8. 13. nor those conjurers acts 19. 18 19. who believing confessed and shewed their deeds ▪ and those of them which used curious arts brought their books together and burned them before all men , and they counted the price of them and found it fifty thousand pieces of silver , so mightily grew the word of the lord and prevailed , 〈◊〉 demetrius like , verse 24. to the 29. who made silver shrines for diana , wh● called the craftsmen together with the workmen of like occupation , saying sirs ye know that by this craft we have our wealth ; moreover ye see and hear that not onely at ephesus , but almost throughout all asia , this paul hath perswaded and turned away much people , saying , that they be no gods that be made with hands , so that not onely this our craft is in danger to be set at naught ; but also , that the temple of the great goddess diana should be despi●ed , and her magnificence should be destroyed , whom all asia and the world worshippeth , and when they heard these sayings , they were full of wrath , and cryed out , saying , great is diana of the ephesians , and the whole city was filled with confusion &c. compare with john 11. 48. where the jews said concerning christ , if we let him thus alone , all men will believe on him &c. and if any desire farther information concerning the unlawfulness of paying or taking tythes , let them read , john turner on tythes , tyth-gatherers no gospel-teachers , gentil-congregations no tyth-payers , or the ordinances of tythes dismounted , and if all this will not serve those greedy cormorants the priests of these times , to take them off from their ungodly gains , let them then expect no quarter according to zach. 13. 2. 3. where it is said it shall come to pass in that day , saith the lord of hosts , that i will cut off the n●mes of the idols out of the land , and they shall no more be remembred ; and i will cause the prophets and the unclean spirits to pass out of the land , and it shall come to pass that when any shall yet prophesie , then his father and his mother that begate him shall thrust him through when he prophesieth , and it shall come to pass in that day that the prophets shall be ashamed every one of his vision when he prophesieth , neither shall they wear a rough or inckie garment to deceive , or lie , compare with 1 kings 18. 21 to the 24. and elijah came unto all the people , and said , how long halt yee between two opiniors ? if the lord be god , follow him ; but if baal , then follow him : and the people answered him not a word &c. compared with the 2 kings 23. 4. 5. 6. hosea 10. 5. acts 6. 8. to the 13. and stephen full of faith , and power , did great wonders and miracles among the people . then there arose certain of the synagogue , which is called the synagogue of the libertines and cyrenians , and alexandrians , and of them of cilicia , and of asia , disputing with stephen . and they were not able to resist the wisdom and the spirit by which he spake . then they suborned men which said , we have heard him speak blasphemous words against moses and against god . rom. 2. 6. who will render to every man according to his deeds , &c. revel. 14. 9. and 10. and the third angel followed them , saying with a loud voice , if any man worship the beast and his image , and receive his mark in his forehead , or in his hand . the same shall drink of the wine of the wrath of god , which is poured out without mixture into the cup of his indignation , and he shallbe tormented with fire and brimstone in the presence of the holy angels , and in the presence of the lamb . compared with revel. 18. 23. 24. and the light of a candle shall shine no more at all in thee : and the voice of the bridegrome and of the bride shall be heard no more at all in thee : for thy merchants were the great men of the earth : for by thy sorceries were all nations deceived . and in her was found the bloud of prophets , and of saints , an of all that were slain upon the earth . finis . of the right of tithes a divinity determination in the publike divinity schools of the university of cambridg / by ... lancelot andrews ... ; translated for the benefit of the public. theologica determinatio de decimis. english andrewes, lancelot, 1555-1626. this text is an enriched version of the tcp digital transcription a25401 of text r19352 in the english short title catalog (wing a3144). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 55 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a25401 wing a3144 estc r19352 11760328 ocm 11760328 48668 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a25401) transcribed from: (early english books online ; image set 48668) images scanned from microfilm: (early english books, 1641-1700 ; 524:4) of the right of tithes a divinity determination in the publike divinity schools of the university of cambridg / by ... lancelot andrews ... ; translated for the benefit of the public. theologica determinatio de decimis. english andrewes, lancelot, 1555-1626. 27 p. printed for andrew hebb ..., london : 1647. translation of: theologica determinatio de decimis. reproduction of original in bodleian library. eng tithes -england. a25401 r19352 (wing a3144). civilwar no of the right of tithes. a divinity determination in the publike divinity schools of the university of cambridg· by the right reverend father andrewes, lancelot 1647 9651 76 25 0 0 0 0 105 f the rate of 105 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion of the right of tithes . a divinity determination in the publike divinity schools of the university of cambridg . by the right reverend father in god lancelot andrews : late lord bishop of winchester . when he proceeded doctor in divinity . translated for the benefit of the publike . 1 cor. 9. 13. do ye not know that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar ? vers. 14. even so hath the lord ordained , that they which preach the gospel , should live of the gospel . london , printed for andrew hebb , at the bell in s. pauls church-yard . 1647. tithes ought not to be abrogated . that such anciently were the manners of men , and such the times , wherein the condition of the priesthood was sumptuous , and most flourishing , not onely with those truly excellent ornaments of learning , but also with those of riches and preferments , history the witness of truth is a sufficient evidence : among the heathen , theophr●stus is my author , that in stead of the tithe ( wherin notwithstanding we take our selves to be very bountiful ) the thirds were paid . among the iews , philo reporteth , that the wealth of the c●rban was oftimes the object of envy to the neighboring kings . among the christians , as in other nations , so truly in this our , it is certain , that the desire to increase the revenue of the clergy proceeded to such a height , that it was greatly to be feared , lest the church should swallow up the common-wealth : that therefore it was seasonably taken into consideration then , ( and so is now , when there is little need of caution ) that no lands should be bequeathed in mortmane , i. e. to sacred uses , without the royal patent . such anciently were the manners of men , and such the times . while mens manners , and the times were such , a disputation touching the right of tithes was nor doubtful , nor necessary . but at length in this our age , when , as commonly old men so , the world growing old , is wholly set upon money , there is a general chiragra , an epidemical gout in the hand . there are no improvements to the clergy , would that were all : there are frequent impairings . i say , frequent impairings ; and i wish it might onely be said , there are ; and that there might never be cause of using the future tense . but to this humor of the present age , ( wherein , what for that unholy hunger after gold , there is nothing esteemed holy ) we may adde another error , that those worthies , not to be named without all honorable respect , whose help god made use of for the reformation of religion , were very solicitous for the reformation of doctrine , but less attended the churches patrimony ; and almost said what the king of sodom did to abraham , give us the souls , and take the rest to you . but as they , who thought they should finde the baptist in kings courts ; so they , who thought they should finde abraham there , were both deceived . which error , though a small one , ( and a small one indeed it is , if we compare it with those great and famous acts performed by them ) yet , we may justly fear , will lie heavy upon succeeding ages ; an which true-hearted honest men ( from that of solomon , where no oxen are , the crib is clean ) presage barbarism , or somewhat worse , which i will not speak of ; falsly perchance , and i pray god it prove so . but not rashly , i am sure , not without cause . and indeed they ought to have withstood the beginings ( as we say ) and have snatched this sweet bit from this eating and drinking age , which perverts all to most detestable use ; and have taken care not onely of increasing the light , but also of allowing oil . which because not done , this evil spreds daily more and more , and the devourers of church-revenues whisper up and down in corners , as most an end the maner is , that the church may be impleaded and sued for the remainder of tithes ; and thereupon finde out new quirks to put her in a worse condition ; then , talk of a stipend : finally , so turn themselves on all sides , that the clergy may at last say it to their sorrow , their sowing or their mowing is nothing to us . to pass by other things , as lost and gone by prescription , i shall make bold to plead for tithes and shall thereupon challenge them , who are otherwise minded , and prove that the tithes , of the yeerly comings in , are by the highest equity due to the clergy ; and that no parliaments , no lords or commons can settle that affair more wisely , then it was of old provided for by the sacred law ; then god , the lawyer himself . ( so absolute , that iustinian is no body to him ) had proclaimed many ages since . i am to treat of a hard point , nor is there any by whose candle i shall light mine : wherefore it will be your part , reverend brethren , if i shall compass my designe , to do as you do ; but if i shall fail , or come short of it , to vouchsafe your pardon , as is meet , to me the first that make experiment . tithes ought not to be abrogated . i need not explain terms . who knows not , what the tithe is , one part of ten ? or who doubts , what it is to abrogate ? either , to unsettle , what is settled by law : or , in stead thereof , to appoint a stipend . let us therefore set about the businesse . what christ did in the cause of div●rc● , i conceive to be of great con●ernment . first of all to inquire , how any matter stood in the begining . in the flux of time many things are changed : the begining is the most certain rule and iudg. i demand therefore , who was the first that received t●●he ? that great man melchisedek , to whom abraham gave the t●he of all . melchisedek received tithe from abraham ; but were they free , or due ? voluntary , or by law ? if free and voluntary , the argument is of no force , and the apostle puts a trick upon the hebrews , when he compares the levites with him . for the reason is not alike : the levites require their titbe by law , for they have a commandment to take tithe of the people : melchisedek his , because abraham would , not because he ought . again , if this service were voluntary and free , melchisedek were no with better then abraham . for what hindereth but that i may debase my self , and do voluntary honor ( if i please ) even to my inferi●● ? my civility indeed would be the more commended . but if , upon both these considerations , this were absurd , it follows that he paid tithe not as a voluntier , but as they were due by law . concerning the law then , i demand again ; by what law ? not of sacrifice ; for he offered none : of blessing then , it 's clear . for there is a coherence betwixt these two ; melchisedek blessed , and abraham paid tithe . now i assume . tithes are due to mel●hisedek blessing . the same right remaineth under christ . how can that be made to appear ? out of the 12. verse of the 7. chapter to the hebrews . there is no change of the law , but by the change of the priesthood . but there is the same priesthood of christ , and of melchisedek ; for which , if need be , god himself will give us his oath . therefore there is the same right under both . tithes therefore are due to christ , in whom , and from whom , and by whom we are all blessed : he himself blessed for ever . which , it is but equal , that they should receive in the name of christ , who bless us in the name of christ . for even melchisedeks blessing was but from man , though in the person and name of christ . therefore the right of tithes remaineth under christ . i had not thought there had been any born with so unfortunate a genius , under so unhappy a planet , as to say , that tithes were paid to melchisedek as a king . but i have found one that saith so ; see you , how without all reason . 1. the levites have right to tithes : they have , as gods vicars : 't is true , they are : but are they gods vicars : as god is a king ? o what a multitude of kings should we have ! 2. moses saith not that tithes were paid to him as making a royal banquet , but as blessing ; which not with standing should have been said , if they had been paid to him , under that notion , as symbols of that power . 3. the apostle , upon that payment of tithes , grounds not his kingdom , but his priesthood . 4. lastly , there are as many adversaries to that opinion , as interpreters : even the r●bbins themselves , whose that gloss is [ because he was a priest ] therefore abraham gave him tithe . you see the force of the argument : and this you likewise see , that , whatever is brought against it , comes miserably short . i shall pass from abraham ; and yet not far . my next reason shall be from ●●●ob , who was also the father of the faithful , from whom we received the sirname of the israel of god : and of whom , i doubt not , but , what saint peter concerning sara , ( as she obeved ) the like will you conclude . he therefore , vows a vow . if the lord will be with me , and keep me , and will give me bread to eat , and taiment to put on : then , of all that he shall give me , i will surely give the tithe to him . you will grant , i know , that this was no will-worship ; for then iacob should have vowed , what the lord had disavowed . therefore , doubtless , he relied upon the divine will : the command is the interpreter of that will . moreover , the reason of the command must necessarily be this : on whom the lord shall bestow such favors , as he did on iacob , he must be bound to the lord by the same law : for , unless it were so , the reason of the command would be uncertain ; and so the command ; and so the consequence ; and so , finally , the vow it self . but if this reason be full of reason , and the equity thereof , as is meet , extend it self to all ; is there any man will deny this law was made for him , who shall confess , both , that he received all from god● and ought to return them to god again ? and this reason may satisfie any private man , why he should pay ; and that assigned by god , why the clergy should receive tithe ; ye ●hall eat it in every place , ye and your housholds , because it is your reward for your service : as also that of king hezeki●h , that they might be incourage● in the law of the lord . the conclusion in both places is this , let them receive tithe : which in both places would be weak , if the major proposition be not universal . tithe is the reward of service ; tithe belongs to them who attend the explication of the law . otherwise the patriarch iacobs if , and the prophet moses's because , and king hezekiahs that , would all totter . but if they do not , then , doubtless tithes are the reward of the priesthood . let all , that give themselves to the exposition of the law , receive tithes . the reason is evident . i adde this further : since gods blessing of his goods is the medium that iacob ; the reward of the priests service the medium that moses ; the study of the law the medium that hezekiah useth ; and these three are perpetual , nor circumscribed by place , nor defined by time , but belonging as well to christians , as to ●ews ; there will be the same condition of the precept : for it is truly and wisely determined by the lawyer , as is the reason of the precept , such is the precept , it self . the third reason is taken from the prophet m●lachy , where the observation of this precept is established with a solemn blessing , and the violation with a severe and bitter curse . and indeed if tithes were ceremonial , as some are very earnest to have them , the prophets would cast them away ; would never urge them so carefully ; they would suffer them to wax cold ; would never speak of them so highly . this is not their usual maner : but , if the ceremonies were never so carefully looked to , not to promise so great happiness ; nor , if neglected , to threaten so sore judgements . and least any should think this reason to no purpose , the fathers used no other in the councel of tribur . tithes are to be paid , that god being appeased by this our devotion , may more plenteously bestow those things that are necessary . the fathers in the synod of mentz no other . tithes are to be paid ; for it is to be feared , that if any take away what is due to god , god will , for his sin , take away necessaries from him . saint augustine , a substantial author , no other . our forefathers abounded with wealth ( and it is not perfunctorily to be passed by that he saith ( our forefathers ) tithes therefore are ancienter then saint augustines time ) because they paid their tithes to god : but now because our devotion to god is decreased , the comings in to the exchequer are 〈◊〉 eased : we would not part with the tithe to god , therefore now all is taken away . the exchequer takes away that , which christ doth , not receive . i pass by saint ierome , as too prolix , who yet was the first who prosecuted this argument in his annotations on the prophet . but , because it is an easie matter to finde tithes under the law , and the credit of the old testament is in this point suspected , go to , let us seek in the new , and set our foot on that ground which seems most slippery to contest on . and first of all i object that place of saint matthew , the words of christ himself : these ought ye to have done , and not to leave the other undone . this place i do not , ( for why should i assume that to my self , which is none of mine ? ) the ancient church urgeth thus . tithes , which christ himself hath commanded not to leave undone , the decrees of princes ought not give order to leave undone . now who knows not the assumption ? but this reason hath the greater strength , because , when , in some places before , the discourse first ; and afterward the practise of washing of hands , of rubing the ears of corn , and other ceremonies had been faln upon , christ , not unwarily , omiteth those particulars , defendeth their omission of them , and , which is more to be wondred at , doth himself authorize the people to omit them . but , concerning this of tithe , his words are express , ye ought not to leave them undone . nay , which is of more weight yet , when the discourse was of matters of greatest importance , of mercy and judgement , and that in the same paragraph ( as i may say ) he makes a law , as for the doing of the one , so , for the non-omission of the other . what seek ye more ? no man can easily imagine , in how great esteem this argument was with the primitive church . i shall give you two of many . one whereof shall speak for the greek church , the other for the latine . saint chrysostome , his words are these : worthily doth our saviour adde , these things ought ye to do ; for alms is a tithe . now alms cannot hurt possibly . for we ought not to do them , as observers of the law ; neither doth he say we ought ; but these things ought yet to do . for when formerly he disputed of clean and unclean , he added not there , these things ought ye to do : but manifestly he overthrew them . wherefore , brethren , he speaketh of tithe , these things ought ye to do ; but concerning their washings he speaketh not so : the words , as you see , are a little differing , the sense is not differing . now hear saint augustine in his enchirid : to laurentius , cap. 76. wo be to you , pharisees , who tithe every herb : as if he would say : indeed i exhorted you to give alms , by which all things would be clean unto you ; but wo to you who tithe herbs . for these i knew to be your alms , think not that i admonished you concerning then . and a little after ( for it would be troublesome to put in all : ) but lest he should seem to refuse those alms , which are given of the fruits of the earth , these ( saith he ) ye ought to do , that is , judgement and charity ; and yet , neverthelesse , not to omit the other , that is , alms of the fruits of the earth . i need adde no gloss . i study brevity : and put you in minde of one thing , ( though there be no need , i know , ye observed it ) that tithes both by s. chrysostome and s. augustine are refered to the common-place of alms. some are of another opinion : i will not greatly contend ; for i had rather it should be accounted a sacred tribute , then alms. but this place is safe enough : and by it they gain thus much , that tithes ought not to be abrogated . i proceed now to the fifth : and , or i am much deceived , it may be concluded from s. paul , that tithes are to be retained even under christ . in the sixt chapter to the galathians , verse sixt , let him that is taught in the word , communicate to him that teacheth in all good things . which words seem to me to sound like those in the seventh chapter to the hebrews , verse the second , he gave the tenth of all , like those , gen. 14. 20. of all , in all , what difference ? that it may be no light conceipt , that the apostle doth allude to that of genesis : and that he doth covertly insinuate that communication , which was used by abraham , who is to be imitated in all things , as much as may be , by the children of his faith . but what if so ? that precept , which doth best provide for communication in all good things , is not to be antiquated ; and there is no question to be made , but that was a law for tithe . for by that , there is a true , and ( if by your leave i may , i will say ) a 〈◊〉 communication of all good things , both of fruits , and of all other productions , of the earth , of plants , of beasts ; you may by your selves make up the rest of the induction . substitute in place thereof a stipend , payment by the poll , or a rate upon houses , there will be many errors ; part will be concealed , part will be substracted ; i dare say , there will be no communication in all good things . lastly , though all possible caution be used , the communication of a pension will be onely analogical : but i have learned long since , and nature , law and reason perswade thus much , that , where we may have the thing it self , we should not trouble our selves about the analogy : wherefore in the communication betwixt the pastor and his flock , if the truth it self of the thing , of the communication , may be had in all good things , ( and it may be had ) those stipendiary proportions are not to be sought after , or rather ( for that is too little a great deal ) are utterly to be rejected . further , let this be a sixt argument . that political law concerning tithes did sometime binde the church : it cannot be denied . but it was never made voide : therefore it bindes now too . what things were abolished , the apostle sheweth , ephes. 2. 14. those things which were the middle partition wall , first , betwixt god and man ; secondly , betwixt man and man , i. e. the iews and gentiles . we are excluded from the first member of the division ; for god commanded tithes : therefore they do not displease him . and also from the latter ; for there was peace on all hands , in the point of tithes ; which the heathen did pay annually to their , ( as i shall shew anon ) as well as the iews to their priests . but that the other part of the political law was excepted , this may be an argument , because it is esteemed by king david , psal. 147. 19 , 20. a great blessing : and i shall hardly be brought to beleeve that the death of christ deprived us of any blessing . besides , if it were wholly cancelled , saint paul offended against the rules of law , when in the 1 cor. 9.13 . he brought a testimony from deut. 18. 1. that is , from an antiquated law . but that controversie runs into another : i will not prosecute it . but this i will , out of the seventh to the hebrews verse eighteenth , which shall be my seventh argument . and it is if i mistake not , as a most fair place , so , most apposite to this controversie . there is verily a disanulling of the commandment going before , for the weakness and unprofitableness thereof . so that no law is to be antiquated or disanulled , which is not either weak or unprofitable . the law concerning tithes is a law going before , an ancient law : let any man shew me either the weakness or unprofitableness thereof , i will joyn hands and grant the cause ; let this thesis pass the sponge for me . but this law hath strength , as much as any law , ever had , is like to have , can possibly have , from the author , consent , multitude , custome ; and that , lastly , not the mute or silent , but the express and clear approbation of all ages . and its use too : for it hath a long time been imployed , without complaint of any , to that use , to which it was appointed : and , unless the sinews of it had been cut by certain improper proprietaries , it had been better imploy'd , neither would the church have ever complained in that point . on the other side , ( which shall be my eighth argument ) with how unhappy success hath it been changed in some places ? and where stipends are substituted in lieu of tithes , how many deceipts , difficulties , complaints ? how many weaknesses and unprofitablenesses ? this , where tithes are yet intire , may easily induce us to this opinion , that they ought not to be repealed ; and where they are repealed , that they ought ( unless it be wholly impossible ) to be revoked . geneva payeth fourty pounds , a poor matter , god knows ; yet it is calvins complaint in many places of his commentaries ( modest enough , as became him , but loud enough ) that the stipends were but niggardly paid . in the sixt to the galatians , and the fourty seventh of genesis . scotland also hath exempted it self from tithes . there is in print a complaint of iohn knox , exhibited in the name of the ministers to the parliament at edinburgh , anno domini 1565 , december 25. when i read the eighth leaf of it , it pities me for them : i say no more , but what the boys use to sing , felix quem faciunt , &c. happy they , whom other mens harms make to beware . those fathers , whom i lately named , provided much wiser in this point , both for themselves and us . i come to them . we have had arguments enough from holy scriptures : and there is none of you ( i hope ) but will willingly admit the practise of the whole church for an argument . i touched it lightly before : now i apply my self wholly to that . i say , of the whole church : i change not a word . and , first , of the aphrican : for which let saint augustine the glory of aphrica speak , in his 219 sermon , de tempore , which is wholly and professedly upon the point of paying tithes . he begins thus . by the favor of christ ( christian brethren ) the dayes are now at hand , in which we ought to gather in the harvest , and therefore let us give thanks to god who gave all , and think of offering , or rather paying our tithes : ( and a little after : ) for we offer tithes of duty , and he that will not pay them , takes by force that which belongs to another . you shall have at once both the practise of the church , and the opinion of the fathers touching this matter . of the italian church : but for that let saint ambrose , the bishop of millan speak , in his sermon of lent , ( as it is quoted in the decrees ) whosoever shall call to minde by himself , that he hath not paid his tithes faithfully , let him now amend what he did amiss . but what is it to pay faithfully , but not to offer either worse , or less then is due of your corn , wine , fruits , cattle , garden , trade , hunting ? for he that will not pay to god the tithes , which he holdeth , nor restore to man what he hath unjustly taken away , doth not as yet fear god , and is ignorant what true repentance is . let these su●●ice for the western church . and saint chryso●tome for the eastern , if this were the maner under the old testament , how much more under the new ? for what did not they do ? they paid tithes , again and again , to the orphans , to the widows , to the proselytes . but some haply may wonder and say , such a man paid tithe : what a shame is this ? if that which was no wonder among the jews , should be a wonder among christians . if there were danger in it to leave tithes unpaid then , consider what it is to leave them unpaid now . for saint ierome i am in suspense , which church to attribute him to , but will not exclude him though : for he will be a most full witness , as being one who had seen most mens maners and most places . thus he on the third of the prophet malachi . ( for i pass by his epistle to nepotian , where he saith that he lives of tithes . ) the words are these . what we said concerning tithes , which anciently were paid to the priests and levites ; understand that the same ought to be done by the people living in the church under the gospel , to whom it is commanded , not onely to pay tithe , but also to sell all and follow the lord . which if we will not do , let us at least imitate the jews in this , to give part of all , and give that which is due unto the priests . which whosoever shall not do , is s●fficiently convicted to de●raud and suppl●nt god , and is cursed with sc●rcity and want of all things . very well , all this is true , they say . but the church was now in peace , and began to set her minde , too much , on riches . but what say you of that other , under the cross ? of that , which was so full of glorious martyrs ? although it be an unjust demand , that the church should be in no better condition when flourishing , then when afflicted , yet they shall not scape so : to that i apply my self . the same did the church ever think concerning tithes , both when she suffered persecution , and when she was free from it . for the western church let saint cypri●n speak . which very reason and form 〈◊〉 now held among the clergy , that they who by clerical ordination are promoted in the church of god , should not depart from the altar and the sacrifices , but receive tithes of the fruits of the earth under the honorable name of the brethren who live of the sportula , i. e. of the oblations of the church . for the eastern , let origen who was ancienter then s. cyprian . how then doth our righteousness exceed the righteousness of the scribes and pharisees , if they dare not taste of the fruits , before the tithes be set apart for the levites , and i , doing no such thing , so abuse the fruits of the earth , that the priest knoweth not , the levite is ignorant , and the holy altar partaketh not , of any such performance ? and then he concludes : this we have spoke to this end , affirming that this command ( concerning tithes ) ought to stand even according to the letter . and before origen , s. clement of alexandria ( who was neerer to christs time , and almost touched upon the first century ) speaks full to this . the paying tithes of our fruits , and of our cattle , teacheth us piety to god , and not to be altogether in love with gain , but to make the priests partakers of our loving affection , and charity . now i think these passages may satisfie the desires of the most unreasonable , to shew the intent and custome of the church . but if any shall object , and say , private men thought so indeed , the sentence of particular men is oftentimes sudden , and , what the heat of their brain shall suggest to them , that they set down in writing : no news of any deliberation , disputation , determination all this while : all these are indeed in councils : shew it there if you can . i will take them at this challenge ; and onely wish they would be bound to stand to them . and to begin with a council in englan● , in the yeer 670 and 73 , under theodore archbishop of canterbury . in the second canon thereof , provision is made concerning parishes ; now parishes and tithes ( if we may beleeve the canonists ) are reciprocal . but this is more yet , that they wholly subscribe to the council of chalcedon , in which tithes are confirmed . which two things do sufficiently prove , that both the payment of tithes , and the division of parishes were anciently among us , and that they are not such upstarts , as some fondly have imagined . about the same time also was a council summoned at mentz , in the seventh chapter whereof , we read thus . we admonish and command , that tithes , which god hath appointed to be paid to him , be in no case omited to be paid : and they adde this penalty , whosoever shall after due admonition neglect to pay tithes , let them be excommunicated . the second at matiscon , almost 200 yeers before that , cap. 5. the divine laws have commanded tithes to be paid , which laws all christians have a long time kept inviolate . and it concludes thus : we do therefore ordain that the ancient custome of the faithful be restored . but if any shall be obstinate , let him be for ever separated from the members of the church . before that , the first at aurange , cap. 17. concerning tithes thus we ordain , that every yeer the fourths , or every fourth yeer the whole . tithe be paid to the bishop . i pass by the second at toledo , and the third at arles : i come to that at chalcedon , one of the four first and principal . touching which , we read thus in the fourteenth chapter of the council at tribur . it hath pleased this council , that tithes and all other their possessions be preserved to the ancient churches , as was decreed in the holy council at chalcedan , cap. 17. you have heard the councils speak : and that upon mature deliberation , disputation , determination ; that they did establish , not define ; confirm , not appoint , tithes ; that they were formerly granted by private consent , and suffrage of the fact , as they speak ; before they went to the councils . for subscription in the first council ; admonition in the second ; prescription of long time in the third ; conservation and penalties in the fourth ; do import rather an approving and ratification , then an indiction or appointment of them . but now forsooth , all the question is about the ius , or law ; and thence we must derive either the institution or the abrogation of them : thither therefore they betake themselves : and truly i will not b●lk the law , nor the policy of either body , canonical or civil . for even from thence i have collected a few passages to this purpose : sparingly indeed as becomes a divine ; but abundantly enough to our purpose . nor indeed shall ye need to fear that we will take any from the decretals ; we shall be very scrupulous how we meddle with those dregs . onely some few passages we shall make use of from the more sound decrees ; and those too before the yeer 400. the decree of symmachus the first . whosoever shall dispose of the tithes without the consent of the bishop , let him be anathem● . again , of anastasius the first , whosoever shall detain his tithes , let him be suspended from the communion . in the 29. chap. of the decrees of ●●●●sius , it is meet that there be four parts made as well of the revenues of the tithes , as of the oblations of the faithful , as was long since decreed with great reason . but if parishes and tithes , bishops stipends and tithes , clergy and tithes be reciprocal , as the experienced in those laws are of opinion , then we may carry up this point a great deal higher , even to the second epistle of calixt●s the first , to the first epistle of urban the first , up to the very times of iustin martyr . although , were there none of all these , yet the canon which is dist 12. ( let that c●sto●e , which is not known to ●surp any thing against the catholike faith , stand firm , ) especially being supported with the judgement of saint augustine , and saint ●erome , ( whose opinion it is , that as the prevaricators of the divine laws , so , the contemners of ecclesiastical customes are to be curbed ) may be strong enough against the abregation of tithes . as for the civil law ( that we may satisfie our polititians ; ) that is so far from the opinion that they may be abrogated , that it frees them from all injury by prescription , which , nevertheless , by it self alone , in other cases cancels laws . for so we have it in the seventh book of the code . tithes by the command of god are set apart for the priests , that they , who are accounted of the lords inheritance , should live of his inheritance . they cannot therefore by privilege of any be granted to lay-men , lest the authority of the supreme magistrate should prejudice the divine command . and also in the authenticks , in the same title : thus ●ustinian . but if any private man shall possess tithes , either without title , or with title , he cannot be secure by any prescription of time . for those things cannot be strengthened by tract of time , which , by right , could be of no effect at the begining . i have other testimonies at hand ; but i promised brevity . the em●erors ( as you have heard ) are of opinion , that the things which belong to god may not be abdicated . the scriptures , the fathers , the councils , both laws , are with and for us . now , unless reason be against us , we are safe . to that , therefore , we come in the thirteenth place . but , there , to proceed distinctly , i shall divide this one question into three members . first , whether reason will that there be a c●rtain allowance to the ministers of the gospel ? secondly , whether this ●●t of the ●eerly profits ? thirdly , out of what part ? for the first : the business is long since brought to this pass by saint paul . the ministers of the gospel have a power to eat and drink , and not to work : the reason . every laborer is worthy of his hire . whether he cut his own vine , or feed his own flock : and , the ox must not be muzzled that treadeth out the corn . this is one degree . secondly , but if any laborer , much more laborers in the common-wealth . every souldier warreth at the publike charge , not at his own . they that assist the common-wealth are to be assisted by the common wealth . but a minister of the gospel is a laborer and assistant of the common-wealth . this is a second degree . thirdly , but if he must be maintained , who is any way profitable to the common-wealth ; he , whose help she useth in spiritual and eternal things , much more ; and , if it might be , with such additions of fortune , as they use to be honored with , who have deserved well of the republike . for all reward is beneath the merit of this , and there is no comparison betwixt spiritual sowing , and carnal reaping . wherefore , without doubt , carnal things are due to them who sow spiritual . i come to the second member ; whether out of the yeerly profits ? postellus , a man of great learning , is of this opinion , that this is a common principle engrafted in all by nature , viz. that a certain portion of the yeerly profits be paid to the ministers of the holy things . for it is just and agreeable to reason , that there be a yeerly sacred tribute , wherewith we should sacrifice to god , for the increase of our estate , as we use to keep anniversary solemnities in thankfulness . and there is all the reason in the world for it : but whether should this be out of the profits of the groun● , or by a pecuniary reward ? reason would the former . for in all created things there is the image , and ( as i may so speak ) the superscription of god , as there is in coins of the king . the tribute is distinguished by the inscription . wherefore the kings fifteens , and subsidies ( as they call them ) have the royal impression . the divine tribute is not silver or brass stampt with the image of a man , but of god himself ; as there is in all creatures a character of the divine power , wisdom , and mercy . of that therefore let the sacred tribute be . would you have another ? reason will , that the minister of the gospel should receive his reward that way , wherein there may be equality of fortune , wherein the mutual participation of plenty and want , of joy and grief in common with the people may redound to him . it is expedient it be so . for is he sustained with the annual profits ? is it fair weather ? he is glad , he rejoyceth , he sings praise to god no less willingly , then any husbandman : for he hath his share in that fair weather . is it tempestuous ? he sighes , he groans , he falls to his prayers , no less fervently , then any husbandman : for he hath his share too in that tempestuous weather . sympathy , and communion , that great bond of nature , of the common-wealth , and of the church , is conserved and maintained . on the contrary : is he sustained by an yeerly stipend ? be there seasonable showres ? the people rejoyce ; he rejoyceth not : for ( as we said in the begining ) their sowing or their mowing is nothing to him . comes there an unseasonable drought ? the people mourn ; he mou●●eth not : for their sowing or their mowing is nothing to him . sympathy , that great bond of nature , of the common-wealth , of the church , is dissolved . this ought not to be so : wherefore that reason is the better , which pleadeth for the fruits of the earth . i proceed to the third : what part ? the tenth . they say , that the positive law ( for that is their expression ) is the determination of the law of nature . the law of nature determineth the death of a murtherer : but the positive law , the kinde of death . again they say , the law of nature determineth a stipend to him that ministreth about holy things : but the positive law , the measure of the tax . yes , haply in things pertaining to the common-wealth , there is a limitation by the positive law : but in divine , in taxing for the chur●h , we grant it not . god is as careful for our sustenance , as he was for the levites : there was nothing then reserved to the positive law ; nor therefore now . this whole point may be dispatched by reason . the levites had right to tithes : but the ministry of the gospel , as it is more excellent in nature , and more eminent in dignity , so , is more profitable in its use , then was theirs . our people receive more and greater benefits from us ; therefore they ought to pay more , reason presently insinuates . what a shame is it , that christians , who owe more , should not pay as much ? if therefore men would hearken to reason , we might possibly receive more ample fruits ; not , likely , less . for tithe hath all the points of equity in it . it was chosen by god ; and so not without great reason ; and therefore not , without great reason , to be rejected . what is alleaged to the contrary ? one or two , i know not what , scarce worth the name of reasons ; not so much as a shadow of what we may call great reason , nay indeed not of any poor and mean . most equal and reasonable it is in respect of the constitution . excellently saint augustine : for what if god should say , thou art mine , o man ; this earth , which thou tillest , is mine ; these seeds , which thou sowest , are mine ; these beasts , which thou imployest , mine ; the rain and showers , mine ; the sun and heat , mine ; all mine ; thou which lendest onely thy hand , deservest onely the tithe ; but i grant nine to thee , give me the tithe . if thou wilt not give me the tithe , i will take away the nine : if thou wilt give me the tithe , i will multiply the nine . could a more reasonable speech possibly be made ? most equal and reasonable , in respect of the payment . out of the second to the corinthians , the eighth chapter and the thirteenth verse . for then is any thing most equally disposed , when one is not eased , and another burthened , when it is not too loose for one , too stra●t for another . by this , there is a most exact equality : the rich are not spared , the poor are not opprest : which is the common complaint of the edicts of princes ; the crow , there , better then the dove . most equal and reasonable , even by the very light of nature ; i say , by the very light of nature , such as the very gentiles had ; that is , by that lost , rased , deformed , not renewed law . by what law did ●braham pay ? sure by no politike constitution ( who can possibly perswade that ? ) no , nor by any ceremonial law . for there is no congruity betwixt a ceremony and the eternal priesthood , such as was melchisedeks : therefore by the law of nature . but to return to the gentiles . votive tithes are frequent in their histories . not onely by prime men in their several common-wealths , pausanias the atheni●n , agesilaus the spartan , as xenophon reports . cartalon the carthaginian , camillus the roman , as plutarch : but also by every commoner , stichus in plautus ; by every housholder as we read in plutarch . how so ? who declared to them the measure of the divine portion ? who was his accountant , who so exactly registred it in his notes , that eight parts belonged to the family ; six whereof were to be imployed , two to be laid up ; that the ninth was for seed against the next yeer ; and the tenth was ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the divine tribute . but indeed they did not onely vow them , neither was their t●●hing onely by vow , or but ever and anon , but it was their annual ●olemn rite and custome . alexander ab alexandro no contemptible author reports , that the ancient romans were wont to pay t●thes of corn , out of their fields , and new broken up grounds . theophrastus saith as much of the egyptians , that they had the like usage . diodorus siculus as much of sicil●a , when she was her own mistress , and not a provinc● . and that this was the very maner of the athenians , we may be convinced from this , because the poorest citizens were called thetes , and that from the letter theta , the note of the number nine ; because , having by estimation , but nine parts onely , they were exempted from paying tithe . finally , it may be collected from the same authors , that those tithes were never imployed to discharge their wages , who executed any temporal or lay office in the common-wealth ; that , at first , and as long as any thing was held religious or holy , they were so too : but afterward were swallowed up in the stomach of the common-wealth . of what credi● it is , i know not , but i remember that musculus relates , that , in the first beginings of the church , the right and use of tithes was taken away from the idol-priests , and instated on the presbyters of the church . but this is most certain that the places of payment and accounts of tithes , though in declining times they fell into the power and possession of kings and princes , did at first belong to the priests . for when in the begining the same men were both kings and priests ( as plato reports of the kings of egypt , and virgil of anius , king anius , king of men , apollo's priest ) the priesthood being afterwards , as too hard and troublesome a companion , transfer'd from themselves to others , they did notwithstanding retain the tithe as a dowry to themselves . but that rather by custome then law , & that a corrupt custom too . for that in the prophet samuel is no description of a good king , but a tyrant . which makes me wonder the more at them , who would have the levites tithe to be part of the kings inheritance ; and that kings did part with their own right , when tithes were confer'd upon the church . but this falls to the ground by the example of mel● hisedek , who surpasleth the antiquity , and faith of all histories ; who , both persons , of king and priest , meeting in him , did not receive tithes by right of his kingdom , but his priesthood . i should offend against the time , and against you , if i should produce any more of these mens trifles in this presence ; nor would any pleasure accrue , from thence , to you , nor advantage to the cause . nor do i alleage any new writers , because they for the most part do rather touch upon some heads , and not apply themselves home and strongly to the cause . any , even the most learned author , is otherwise to be esteemed of , when he doth but salute a question , and touch it lightly ; otherwise , when he takes it to task , and thorowly dis●usseth it . and in truth , if i would never so fain bring them forth , yet the scales would hang even , in suspence . for ( to my thinking ) luther , melancthon , brentius , would be for us : calvin , martyr , bucer , go another way . wherefore i will dismiss and leave you to your selves : here shall be an end . two patriarchs , as many prophets , christ , his apostles , the whole church , fathers , councils , history ; both laws , ( civil and canon ) reason , the imperfect pieces and fragments of the heathen , and finally , experience it self have brought in their evidence for tithes . which if they seem to you to deserve your vote and suffrage , and to have spoken home and good reason , be you , if you please , with me , of the same minde and judgment . that tithes ought not to be abrogated . s. matth. 23. 23. wo unto you scribes and pharisees , hypocrites , for ye pay tithe of mint , and anise , and cumin , and have ●mited the weightier matters of the law , iudgment , mercy , and faith : these ought ye to have done , and not to leave the other undone . finis . decemb. 15 , 1646. imprimatur , john downame . notes, typically marginal, from the original text notes for div a25401e-220 l. 9. de plantis , c. 4. gen 14● 21. luke 7. 25 prov. 14 4 argu. i. gen 14. 20 heb 7. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} heb. 7. 5. ps. 110 4. argu. 2. 1 pet. 3. 6. gen 28. 20 , 21 , 22. num. 18. 31. 2 chron. 31. 4. 〈◊〉 argu. 3. cap. 3. v. 9 , 10. cap. 13. cap. 11. hom. lib. 50. c. 48. argu. 4. matth. 23. 23. homil 73. in ● . matth. argu. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} argu. 6. argu. 7. argu. 8. argu. 9. p. 2. c. 1● q. 2. 7. hom● . ●● in epis●●●d● ph●s . e●ist . 66. ●d f●rnit . ●om . 11. in 18. num ● . stromat . 2. ed●● . v●rone●s . ●ol . 155. arg. 10. argu. 11. cap. 16. q. 1. ad casulan . ad luci● . arg. 12. tit. de praes●riptione , ●●ge an●sta● s●● 1 arg. 13. ● cor. 9. in prytanaeo . de orbis concordia . l. 3. c. 10. 2 cor 3. 8 , 9. ● . 3. rerum graecarum . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} q 18. geni●l . dierum li● . 4. cap. 10. de plantis 8. sub in●t . in gen. c. 14. 1 sam. 8. 15. appello [sic] cæsarem, or, an appeal to cæsar in vindication of a little book printed some years since the time of our troubles and intituled a præsent for cæsar / both done by tho. bradley. bradley, thomas, 1597-1670. 1661 approx. 35 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a29113) transcribed from: (early english books online ; image set 47233) images scanned from microfilm: (early english books, 1641-1700 ; 1456:2) appello [sic] cæsarem, or, an appeal to cæsar in vindication of a little book printed some years since the time of our troubles and intituled a præsent for cæsar / both done by tho. bradley. bradley, thomas, 1597-1670. 39 p. printed by alice broad, yorke : 1661. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image 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creation partnership web site . eng taxation -great britain. tithes. 2006-05 tcp assigned for keying and markup 2006-10 spi global keyed and coded from proquest page images 2006-11 mona logarbo sampled and proofread 2006-11 mona logarbo text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion appello caesarem . or ▪ an appeal to caesar : in vindication of a little book printed some years since in the time of our troubles and intituled , a praesent for caesar . both done by tho : bradley d. d. one of his late majesties chaplains , and rector of castleford and ackworth near pontefract in yorkshire , both in his majesties gift and of his speciall grace bestowed upon the author , but ever since 44 ( meerly for his loyalty ) taken from him again by sequestration . yorke , printed by alice broad , 1661. to the kings most excellent majesty charles the second , by the grace of god king of england , scotland , france & ireland , defender of the faith , in all causes and over all persons ecclesiasticall and civill within his majesties dominions next under christ supream head and governour . most gracious & dread soveraign , to your sacred hand & view i humbly offer this little peiee , because your majesty is in some sort concerned in it ; i know your majesty hath little time to read books , but there are some books which both for the usefulnes of the subject & matter which they treat of , and for the smoothnes of the style & language they are cloth'd with , are both pleasant & profitable , and so the reading of them is but a studious recreation , and such is this at least in one of these respects , and it is but a little one , it took not up above two dayes in the writing of it , l●sse then one hours time in the reading of it will dispatch it , and i humbly beseech your majesty that you would bestow upon it those few minutes , that you will be pleased to read it and that you would read it through , and that you would read it your selfe , for there are some things in it which perhaps there are many that are not willing your majesty should be acquainted with , and therefore against such i humbly beg your majesties protection , howsoever i shall keep my self within the bounds of truth & sobernes , and if i do disserve any of them it shall be in order to the serving of your majesty , which when i can do no way else , i shall supply with my prayers publike and private for all the blessings which may make your majesty happy both here on earth , and eternally hereafter in heaven . amen . your majesties most humble and loyall subject , t. bradley , apello caesarem : or an appeal to caesar in the vindication of a little book printed some years since in the time our troubles : intiuled , a present for caesar . true it is there was such a little book printed some years since ; which i do own , in which i find no fault but in the title , and some complementall language here & there to mitigate the ferocity of that tyrant with whom in it i had to do , but he was sagacious enough to discover the hook that lay hidden under that bait which then i offerd him , 't is true the title was a present for caesar : and we have no caesar but the king. but surely in common prudence , thus much you will allow to policy , that he which had a tyrant to deal withall may give him good words . neither did the giving of him a better style then he deserv'd make him really such as that style did import , nor conclude him that gave it him ( onely by way of allusion ) to esteem him so . there are evidences enough to conclude the contrary in the judgment of all them that know me , for if services or sufferings , by sequestrations , plunderings , frequent imprisonments , menaces and threatnings reaching even to life it selfe may speak a man loyall , there are enough that speak loud enough to declare me such . for my zeal in his majesties cause , and service , it is well known i forsook all to follow him through thick and thin , and did so to the very last , and being a sworn chaplain was one of those that did help to carry the arke before him in the time of his greatest troubles and dangers , and was afflicted in many of those things wherein he was afflicted . but to passe by these praevious considerations mentioned only for prevention of prejudice . i pass from the title of the book to the book it selfe , and of that i shal give a very brief yet a full and clear account under these two heads . 1. by showing what the very sum , subject , & substance of that book was . 2. what my aymes , ends , & reaches were in penning it at that time . the former of these is obvious to any man at the first view , which sees or reads it , but in the latter i was more reserved they were known only to my selfe , and very few more whom i acquainted with them , dr. healing for one which knew more of that which lay in the bottome of that design then any other , and with whom i had frequent conference about it . all these things i shall now unriddle & unfold , which done & rightly understood , then apello caesarem , apello ecclesiam , apello populum , apello omnes , i shall appeal to all the world whether that book or he that pen'd it , deserves that blame which some imagine , nay i shall rise so high in my vindication as not onely to free it from blame , but i challenge thanks for it from all england , especially the clergy which especially blame me for it , and if his majesty shall be pleas'd to take hold of some discoveries that there i make , and which here in this vindication i must necessarily hint at , i hope his majesty will think i do him no disservice in it neither . as to the first then of these 2 heads , the very sum and substance of the book lies in these 2 proposals , and those two concerning only churchmen & church livings all which at that time were in the hands and possession of the intruding clergy which had invaded and usurped upon the church as their patron had done upon the civill state. concerning them therefore i made these two proposals . 1. first , i did propose that all those that did possesse sequestred livings , and had peaceably enjoyed them two years or above might be required to pay their first-fruits , the tyrant having set forth a cruell proclamation , that we should never return to our livings more , nor exercise our ministeriall function elsewhere . 2. my second proposall was this , i did propose that they and all others which should hereafter be prefer'd to ecclesiasticall dignities or promotions might pay their first-fruits according to the statute of the 26 of henry the eighth whereby it is required that they should pay them in according to the full value of such dignities , benefices , and promotions , and not as they stand partially rated in the king's book by an ancient inquiry made above 100 years since which gives them not in to the 5 , 6 , nor scarce to the 8 part of the true value throughout the land , this done , i did demonstrate what a great improvement this would make of the first-fruit office , for the first-fruits being thus improved the tenths likewise must improve proportionably , according to which the tenths would come to near as much as the first-fruits now come to , and the first-fruits to 6 or 8 times as much as they now are . this is the very sum and substance of that little peice for which i am blamed , all the rest is but as the mantling to the armes , or filling to the limbs , or comment upon the text shewing the aequity , legality , reasonableness , & seasonableness of such a proposall at that time . but there was much more lay at the bottom which was not obvious to every eye , neither was it my desire that he should know them , therefore in the next place i will shew what were my ends , aymes , and reaches in those proposals , and they were these . 1. the first was ( clear contrary to the apprehensions of those that charge me in this matter ) the very preservation of tythes , churches , colledges , all which were now in a tottering condition , dangerously shaken , undermined , and near unto ruine . for , 1. that grand impostor had propos'd in the house that they would consider of some way whereby a ministry might be maintained in england without paying of tithes . 2. most of the counties in england had petitioned against the payment of them . 3. the people did generally deny the payment of them , insomuch as one of the judges returning homeward from his circuit told me that in that circuit they had near 100 causes came before them in the ease of non-payment of tithes . 4. cromwel's countrey-men , jones and vavasor powell had begun an experiment tending hereunto in wales , by gathering all the tithes & church-profit● into a common treasury , that is to say their own purses & their adhaerents , and instead of a standing clergy to set up an itinerant ministry . 5. that mushrum parliament called together by cromwel's writ , or letters , wherein rowse was the speaker had made a praevious act in order to this design , whereby they made the ministry useles throughout the land , for as for preaching they tolerated a liberty to preach who would , for the sacrament of baptisme , that there was no need of that till children were come to 14 or 15 years of age , and then they might make a minister among themselves to do that office , for the sacrament of the lords supper , that was in a manner clear banished out of the church , for marrying that was committed to the justices of peace , for burying let one pitt another , the dead bury the dead , not so much as the register book but it was taken out of our hands , and the parish was to chuse a register to keep it , so the ministry was made useles throughout the land , and what was this but a praevious act proceeding from anabaptisticall principles in order to that sacrilegious and wicked design of overthrowing the whole body of tythes , the churches ancient patrimony , and with it the ministry it selfe , ( for the perpetuity whereof they were first ordeyned ) together with the schooles of the prophets , the churches wherein god was worshipped , and all that was sacred , if i at such a time as this stept in to stay & to support the shaking pillars of them all , by intitleing those that were the actors in this tragedy to a considerable revenue out of them , that for the preservation of their own interest they might protect and uphold the whole bulke and body , out of which it did arise , forgive me this wrong , and who would think much in such a dangerous storm to throw out some of the wares & fraught to preserve the ship and lading , and there are now living many ( then parliament men ) to whom i had distributed some of those books which confess that my proposals therein were just and legall , aequall , reasonable & rationall , and that they did sway much with them in voting for the tythes , and yet for all this when it came to the vote , it was carried but by one voyce for the chruch , for the house was equally divided , and it stood meerly and only upon speaker lenthall's voyce whether tythes , or no tythes , and to his honour let me remember it in this great busines ( for other matters if he did amisse let him answer for himself ) he cast it for the church . now in this point of time when the church and church affaires , tythes , colledges , and all lay at stake , tottering as it were upon the point of a needle , if i came in , and east in but one grain , or scruple to cast it the right way , will my brethren of the church charge me & say i did them wrong , no i was their benefactor , i did them all good service , and i deserve thanks at their hands . this was my first aym and i carried it with successe . 2. my second end that i aimed at was this , wherein i cannot so well justify my self as in the former , because there was something of revenge in it , which ( though i were never so great a sufferer , and many more with me ) yet i should not have thought on , but this it was in a word , truly to punish the usurping and intruding clergy which by the power of their committie of plundered ministers above , and their country committies here below subservient to them , and the authority of one person more ( whom i will not name ) invaded our livings , cast all the orthodox clergy out of the churches , and put themselves into the possession of them from dan to beershebae throughout the land . upon which by the help of their army they entred with such cruelty that they seised upon all , goods in the house , corn on the ground , croppe in the barns , imprisoning the husbands , throwing out the wives & children into the streets without all mercy , not one in ten of them ever allowing them any fifths , or any other help out of them notwithstanding a colourable act made to that purpose . so then distingue tempora distinguish but the times , do but consider in whose possession the church was when i promoted that design , and made those proposals , and you will soon free me from any intention of evill to the orthodox church or church-men in whose behalf i writ it , but for these cruel , usurping & intruding harpeys , god forgive me my revengeful thoughts against them , i did not care what burthen i laid upon them 3. my third end in those proposals , was the ease of the country & commons of england in respect of their contributions , taxes & assessments , by taking off from them and laying a great part of their burthen upon those unto whom more properly it did belong , the church and church-men , whose warre this most properly was , and in whose quarrell it was begun , and this is exprest in terminis in that book , for which they so much blame me , but let them and all others look back to the beginning of these wars and troubles , the cause , the quarrell , the incendiaries and promoters of it , and will it not fall upon the turbulent discontented church-men , and where were the coals of it first kindled , was it not in the pulpit , the rigid presbiterian pulpit , witnes that text in judges the 5 th . so frequently preached and printed on , and agreed on in sion colledge by a certain number of them there met together that it should be so . curse ye meroz , curse him bitterly , because he came not forth to help the lord , to help the lord , against the mighty , and although they did since that some of them salve the matter by declaring against the murther of the late king , and since that by declaring for his majesty that now is , yet these plaisters are to narrow to heal that head which before they had so sore broken , they have great cause to be humbled under the sence of those grievious things which have fallen out as the consequence of their desperate beginnings , though they intended them not , their doctrines , and practises were then pestilentiall , turbulent , & seditious , and from their spawn have risen since al those seditious sects of independents , anabaptists , quakers , &c. which now like locusts coming out of the bottomles pit cover the face of the earth , and have filled every corner of this land to the greivious corruption of the truth , and interuption of the peace both of the church and kingdome . if then they were the principall is the quarrell , the chiefest causers & beginners of the warr , and now had their desires in sharing the bishops and the chapters lands among them for augmentations , and in putting themselves into the possession of the best livings in the land , and the revenue of the church ; was it unreasonable that i should move that they should bear the greatest burthen of them for the ease of others that were not so much concerned in the quarrell , but would willingly be at peace in the land , this was my third end and ayme in those proposals . 4. in my fourth end & ayme in those proposals i had respect unto his majesty that now is , and then was our most gracious king and soveraign , and to the augmentation of his majesties revenue : for i did assure my selfe his majesty would return to his crown and kingdom with that honour which to our unspeakable joy our eyes have seen , i did perswade my self that he would not himself take the advantage of this discovery , but if it were done to his hand by another , then he might , either with honour and justice enough continue it ( as now the excile ) and so it would be a fair augmentation to his majesties revenue , or if not , that his majesty might restore it to the church again , and so gain unto himself the glory of his bounty , and engage all church-men throughout the land the faster and closer to him , from whose gift and bounty , they should receive so great a benefit : obj : oh but it will be objected , how shall we know you had any such intentions toward his majesty , and not rather toward the usurper then in power ? solv : if i do not demonstrate it , let me be severely censured & interpreted at the worst you can immagine . for which purpose , first it is notoriously known i did ever with great constancy and confidence from time to time assert the certainty of his majesties return , and the necessity of it , and our certain misery & bondage till it was so , that it would be done by parliament , not by tumult , that our distractions & miseries would be such that rather then it should not be so we should all beg on our knees that it might be so , & this not lately when things began to look this way , but 7 , 8 , 9 , years agoe . to this i can call to witnes men of great account both friends and enemies to his majesties return , ear witnesses of it . in the first ranke let me mention the noble thomas stoner of stoner esquire in oxfordshire , at whose table i spake these words in the presence and hearing of some persons of honour , and others of lower ranke , one of which answered me at that instant , that he durst not hear what i said without accusing me , i call to witness the gentlemen of the ancient family of the warcupps of the mannour of english in the same county , and amongst them one robert warcup esq lievtenant collonel of the county under mr. james whitlock , but who was in effect coll : and much more , for he was the very right hand of the lord whitlock and of his unckle lenthall sirnamed the speaker , and a man of a vast power and authority in those parts , he knowes well i did alwayes confidently assure him of his majesties return , and that all their transactions would come under the examination of that power which now they did despise & oppose , & therefore that he should carry wisely & warily , with all aequity and moderation , as one that was sure to give an account , and he took my counsel . of the adverse part i 'le reckon but one , and that is one henry gooding a buffle-headed baker in henly upon thames , who from carrying the bakers basket was exalted to a justice-ship of the peace , as a man fit to be an instrument of mischief , and subservient to such a governour & government as we were under , who by abusing his trust & power , and by cozening the country , especially the kings friends , instead of bread fil'd his basket with money , and with it buying a mannour near hyworth in wiltshire , and having married his maid there lives now , & sits as securely as if he were as good a subject as any of us all . i mention none but such as are living , and of such i could mention many more which know and can testify , and will if called , that not only now at the last but ever since his majesties exile , i did constantly & confidently assert his return with honour and applause , the very desire and expectation of the body of his people , in which case it were strangely irrationall that i should disoblige his majesty by doing him any disservice either this or any other way : no in the mean time it was my ayme to serve him , and to settle 100000 pounds a year to his hand , augmentation to his majesties revenue , as due to him as any penny he doth receive upon any occasion whatsoever . and though i have not done it to his hand , yet i have given his majesty , or the parliament , or the great officers of his treasury and revenue light enough how to do it when they will , and for that purpose i wish my lord chauncellor with the master of the rolls would look over that act of the 26 of henry the 8. cap : 4. repealed the 1 of queen mary , revived again by queen elizabeth , wherein they shall find that they are required from time to time to send forh commissions and commissioners to make inquiry either by oath , or by any other wayes and means which they can in their discretion devise to find out the true value of all spiritual or ecclesiasticall dignities and promotions , that so the first-fruits and tenths may be paid in and received accordingly , that his majesty receive no dammage . and i would but ask , what is the meaning of that fourth and last bond which we give into the first-fruit-office , at our entrance upon our ecclesiasticall promotions , call'd the melius inquirendum , the condition whereof runs thus . the condition of this present obligation is such that if the rectory of a. in the county of b. shall be hereafter proved to be of more yearly value then 20l. as it now stands rated in the kings book , then if t. b. incumbent there shall within one month after certificate of due proof thereof had , and made , and given in unto him , ) answer his majesty accordingly , then this present obligation to be void and of none effect , or else to stand , and remain in full force and vertue . i remember that not many months since , a praebend in a cathedrall church put in to be a residentiary among the rest , it was answered him , he could not except he had at least 100l . a year in benificiis , he told them he had so , but it was replyed to him that 100l . a year then when that statute was made was now 300l . a year at least , & therefore he could not be admitted unles he had 300l a year at least , and so was set by : i leave ▪ the application of this , or the conclusion to be deduced from it ▪ for surely if this , plea be good in the case of a subject , it must needs be good much more in the behalf of the king on whose part all statutes are to be interpreted , in favorem & in meliorem partem . and now after all this i do not perswade nor advise his majesty to take the advantage of this discovery to himselfe , yet though he do not so , there is this advantage in it that his majesty shal know what is his due , and what he may doe when he will , and others shall know how much they are obliged unto his majesty for his indulgence in forbearing it which hitherto have received the benefit of it in silence without acknowledgement . but certainly it deserves acknowledgment , and although his majesty do not take it , as by law he may , yet if they should at this exigent offer it up to him as a free-will offering , as at first the church did to henry the 8. when that act was made , i think that therein they should but do his majesty right , and themselves no wrong . i am sure his majesty begun to them first , he hath given them a free-will offering , such a one as the church yet never saw , nor i hope never shall , ( i mean the cathedralls , ) in the renewing of leases taking of fines , gathering of arrears , all these of 20 years growth now in this one years harvest to be reap't and gathered in , which brings in such incredible sums of money into some private and particular purses , that it is beyond beliefe to relate . but if the late parliament ( to whose prudence his majesty refer'd the consideration of these things , ) had so carried between his majesty and the church , as that all these arrears and fines upon renewing of leases , especially of the vacancies might have been gathered into a treasury , afterwards to have been disposed of , and distributed as his majesty with advice of the church-men in wisdom and justice should have thought fit , & the churches and church-dignities might have been filled as at other times , so as to take the profits ensuing , only remitting to the persons so preferred their first-fruits , it would have brought into that treasury above a million of mony , & the church-men put into such a condition as they would have been very wel satisfied with , and thankfull for . whereas now neither his majesty , nor community , nor the late suffering clergy banished out of those churches , ( most of them deceas't ) nor theirs , have any benefit out of them at all , but all is engrost into the hands of a few cathedrall-men , a bishop , a dean , and 2 or 3 cardinall praebendaries , which call themselves residentiaries , for as for the rest of the chapter though resident as well as they , and by their instistutions have stallum in choro locum , & vocem in capitulo , yet as to the dividends they are all set by as secluded members , in the church of yorke are 36 praebends , & there are but 3 of all these that share in the dividend of those vast revenues : and those residentiaries ( methinks very improperly so called , ) for of all other they are the greatest non-residents , for while they are residentiaries in those cathedralls where the harvest lies , there are few of them but have 3.4.5 . or more other dignities or ecclesiasticall pomotions else-where which call for their residence & presence , and complain for the want of it . and if there were but an inquiry made into the several cathedralls in the land for pluralists , and non-residents , what strange smect ymniusses should we finde amongst them , men of as many names and titles as the beast in the revelations had heads , that we cannot tell how to write to them , nor of them , to give them their due stiles but with an &c. i read in the counsell of trent of a bishop there called quinque ecclesiensis , but amongst these you shall find many that surpasse him , by almost double the number , for instance do but look upon that chappell at windsor , for that is the style of it , the free chapp●ll of st. george , and there you shall see how windsor , and worcester , and glocester , and eaton-colledge , and the city and the country , deanaries , and praebends and parsonages , and viccaragies , and donatives , and all meet together in a little roome , and so in other places . let me give you an instance fresh in memorie , i knew a man to whom ( not many months since ) his majesty ( being made acquainted with his sufferings and services , ) had given the best praebend in the church of yorke , it past the signet and privy seal , the fees of both were paid , it was carried to the great seal , and money laid down there in pledge for the charge of it , yet after all this came a courtier , makes friends to his majesty for the same thing , and carries it for another that had but six dignities & ecclesiasticall promotions before : i confesse he was a worthy person , a great sufferer , and one that deserved a better dignity then that , and i believe might have had it as easily as he had that ( if his friend had laid out his interests for it ) and i wish he had . yet let me do his majesty this right too , although he had signed the warrant for it , yet when they brought their bill , his majesty remembred he had past it to another , and refused to sign it , a signall evidence of his incomparable goodness and justice , but the praegrantee understanding that they had prevailed with one of the greatest subjects in the kingdom to appear for them ( so far as to write his letter to secretary morrice to withdraw a caveat which was entred in the signet office to prevent competitors ) well knew it was no contesting in such a case , and so was content to sit down and let it pass : well let this go for a digression . in all this i would not be so interpreted as if i did utterly condemn all pluralities in persons rightly qualifyed for them , nor non-residence neither upon occasion , there may be necessity for it , but that which is to be dislik't in them both is , that they are so common and ordinary , privilegia sunt paucorum , priviledges belong but to few , and those the choicest of men , and as a very learned and judicious divine writ to me once in the resolution of a case of conscience which i offer'd him . we do in nothing more juggle with our owne consciences , then in allowing our selves too much liberty in things that are not absolutley unlawfull . it was the reverend dr. sanderson , now bishop of lincolne , in the resolution of this very case of non-residency , occasioned by an invitation from the right honourable nicholas lord viscount castleton , ( father to the noble lord george now living , ) to leave my parsonage in york-shire , and to come and live with his lordship in his house , which i did civilly excuse , my conscience not allowing my constant absence from my charge at that distance . and there is another thing that makes these pluralities so unreasonable , and that is the insatiablenes of greedy men in those accumulations , that heap up mountain upon mountain , pelion upon ossa dignity upon dignity without either end or measure as long as mony or meanes , or interest , or friends will last to procure them , when as ( god knowes ) there are many hundreds of learned , loyall , honest , orthodoxe , suffering , sequestred ministers unprovided for , unrestored to their livings , which to this day want bread for them and theirs . and so are like to doe , for what with that indulgent declaration of his majesty tollerating so many irregularities in church-ministrations , & so much abused , and what with that late act ( pretended to be made for the restoring of sequestred ministers , but intended doubtlesse by some of the contrivers of it for the clear contrary , to keep us out while we are out , and to confirm those in that are in the possession of them , there they are still , and there they will be , for first it puts us upon impossibilities in order to our restoring of getting five or more justices together , which i am sure i could not do with the expence of above twenty pound , and the riding , and s●nding too & fro of above three hudred miles , and yet at four meetings could never get above three justices together , which for want of a full quorum could not act , & then if we cannot overcome these difficulties , and that within a time limited , it seems to praeclude from us all other remedy of law or otherwise for our relief , as in the eleventh page of it , and what a strange toleration is this that being in possession , there they shall be , and keep it though without institution , and orderly induction , by this meanes the church is to this day full of those notorious , seditious , schismaticall and violent intruders , which began all these troubles at the first , and cast the orthodoxe clergy out , and now they stand upon better termes then ever they did , neither is there yet any one bishop in the kingdome that hath visited his diocesse to take cognisance of these things , either by himselfe or by his commissioners , nor when they do , do i see what power they have yet to purge the church of them , or to restrain them : this not onely is a greivous oppression ( for the present ) to the suffering and sequestred ministers , the most of them very aged men , grown old in suffering , and a great advantage to those factious and seditious usurpers to confirm the people in those seditious and haereticall principles which before they had infused into them , but there is a greater mischief then this , the consequent of it , and that is this : that whereas his majesty hath graciously promised that there shall be a synod called , these heterodoxe men ( with which the church is now filled ) shall be able to over-vote the orthodoxe clergy three to one in the choice of our representatives . the cure of all these things with the prevention of greater evills ( which these things ( if not cured ) may introduce , ) we must leave to the wisedome and justice of the parliament at hand , and of the higher powers , it was enough for me to hint at them , and that i have done impartially , yet without any malignity to either party , praelaticall or presbiterian , though an enemy to the abuses in both , yet my selfe a friend to both , who will ever style my selfe an obedient sonne of the church , and an episcopal-presbiterian : tho : bradley . finis . sacrilege a snare. a sermon preached, ad clerum, in the vniversity of cambridg, / by the r. reverend father in god lancelot andrews: late l. bishop of winchester. vvhen he proceeded doctor in divinity. translated for the benefit of the publike. andrewes, lancelot, 1555-1626. this text is an enriched version of the tcp digital transcription a25410 of text r169 in the english short title catalog (wing a3151). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 64 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a25410 wing a3151 estc r169 99860110 99860110 112217 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a25410) transcribed from: (early english books online ; image set 112217) images scanned from microfilm: (thomason tracts ; 58:e364[4]) sacrilege a snare. a sermon preached, ad clerum, in the vniversity of cambridg, / by the r. reverend father in god lancelot andrews: late l. bishop of winchester. vvhen he proceeded doctor in divinity. translated for the benefit of the publike. andrewes, lancelot, 1555-1626. [2], 28, [2] p. printed by t.b. for andrew hebb, at the bell in st. paul's church-yard., london, : 1646. latin original not traced. the last leaf is blank. "on tithes"--thomason catalogue. annotation on thomason copy: decemb: 1st". reproduction of the original in the british library. eng bible. -o.t. -proverbs xx, 25 -sermons. sermons, english -17th century. tithes -england -early works to 1800. a25410 r169 (wing a3151). civilwar no sacrilege a snare. a sermon preached, ad clerum, in the vniversity of cambridg, by the r. reverend father in god lancelot andrews: late l. b andrewes, lancelot 1646 11342 4 40 0 0 0 0 39 d the rate of 39 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-09 spi global keyed and coded from proquest page images 2002-06 john latta sampled and proofread 2002-06 john latta text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion sacrilege a snare . a sermon preached , ad clervm , in the vniversity of cambridg , by the r. reverend father in god lancelot andrews : late l. bishop of winchester . vvhen he proceeded doctor in divinity : translated for the benefit of the publike . will a man rob god ? yet ye have robbed me : but ye say , wherein have we robbed thee ? in tithes and offerings . ye are cursed with a curse ; for ye have robbed me , even this whole nation . bring ye all the tithes into the store-house , that there may be meat in mine house , and prove me now herewith , saith the lord of hosts , if i will not open you the windowes of heaven , and poure you out a blessing , that there shall not be room enough to receive it . p. malachy 3. chap. 8. 9 , 10. v. london , printed by t. b. for andrew hebb , at the bell in st. paul's church-yard . 1646. sacrilege a snare . prov. xx . xxv . it is a snare to the man who devoureth that which is holy . it is commonly received , among divines , that the proverbs , which we read scattered and in parcels , from the xth. chap. are without method , not written in a constant tenor , as the former nine , by solomon ; but some at one time , some at another , as the matter and occasion afforded , were uttered by the king , observed by standers by , and , afterwards , not without great benefit , though without order , committed to writing . and other occasions there were for uttering others ( for , so wise a man spake nothing rashly or unseasonably ; ) but , for this proverbe now in hand , what hint was given , to what it was an answer , upon what occasion it was propounded , is not so evident . for what ? solomon was no grater on the laity , much lesse ( which is as infamous ) on the clergy . none more bountifull then hee , towards holy things ; none farther from alienating . whence then , or what had he to do with sacrilegious persons , or vow-breakers , whom this verse points at ? was there any in solomons time , of so cursed a stomach , that consecrated things must be his morsels ? any , in that age , such an enemy to holy things , as to devoure them ? of vowes , as to breake them ? so it should seeme : and indeed to this passe it came , that interpreters , of no small account with mee , are of opinion it was so ; and that there were some such in those dayes , of whom there are not a few , now . and that this pious and wise answer , was given by that wise and pious prince to those counsellors , who laboured to perswade him , that those things , which were given and designed by his father , by saul and samuel , and reserved in the threasury for the building of the temple , might be alienated , and spent upon court vanities . i shall diduce this a little higher . to david ( whom the holy scriptures call a man after gods heart ) god gave such a mind , being a man to his mind , that he judged it unseemly , the storm of war being now blown over , that he himselfe should dwell in cedar , and the ark of god lodg between curtaines . and truly it is an unjust demand of certaine men , that the church should be in no better condition , now flourishing with peace , then formerly she was , when groaning under the crosse ; never abound , ever in need. the temple must have its share in prosperity ; so thought david , so with david all the saints . in times of war and distractions the church must be content with goat-skins ; in peace , and setled times , she requireth carved works and cedar . to this therefore david wholly gives and applyes himselfe ; and , besides much formerly dedicated and stored up to this purpose , by saul , abner , samuel , and by him piously and faithfully conserved , he bestowed further at his own charge , both cedar and marble , precious stones and metals : and that not sparingly or grudgingly , and with an evill eye : for he expended 3000 talents of gold , 7000 of silver . and besides not content with that , partly by his example , partly by his perswasion , he wrought so far upon his nobles , that they likewise ingaged themselves in the like vow and promise : by whose bounty there was an accession , of 5000 talents of gold , 10000 talents of silver , of brasse 18000 talents , and 100000 talents of iron ; so great an accession , say i , that , which hapned in our memory in the taking from the church , did then in the addition to it , there was need of a court of augmentations , over which , the chronicles testifie , one iehiel was president . this so great weight of gold and silver , when david , at the point of his death , delivered to solomon his sonne , for the building of the temple , it being as yet in the threasury , and not brought into the temple ; that there were certaine court-ratts ( haply ieroboam and others of the same stamp , ) who would perswade the king , as they in the prophet , that the house of god needed no sieling ; as he in the gospell , that christs head might be well enough without ointment ; to what purpose is this waste ? that therefore he should apply it to his threasury , for which it was much fitter then the temple ; and that they , to this end , were ready to make inquisation into sauls and abners vowes , and ( which is easily done ) pick out some holes , find out some tricks , to make those vowes null and invalid . these counsellers were not effectuall with the true-hearted king , but such counsellers there were ; and it seemes probable to mee , that this was the occasion of this verse , and that the rabbies were not much out in their conjecture . that these counsellers were not effectuall , this verse declares ; which , with solomon and the like godly princes , will for ever stop the mouths of such petitions . and also , why they were not . for , it would be a certaine snare to himselfe , and the ruin of his kingdome , if he should permit so great a wickednesse . it is indeed a bait , sufficiently inticing , but wrapt about with a snare not to be avoyded . you see whether the words tend ( and at the first veiw deliver themselves ) viz. to the conservation of the sacred patrimony , to the repelling of sacrilegious hands from it , and stupifying or deading their teeth who do devoure it . which i would to god this our age could be perswaded of ; in which a wicked custome , hath prevailed , and growes dayly more and more , of laying hands upon holy things ; in which , there are no improvements to the clergy , ( would that were all ? ) there are frequent impairings ; i say , frequent impairings ; and i wish it might only be said , there are ; and that there might never be cause of using the future tense . but , i shall speak freely ; what for that unholy hunger after gold , there is nothing esteemed holy ; and the restitution of holy things is the pretence for sacrilege . adde to this humour of the present age , another errour ; that those worthies , not to be named without all honorable respect , whose help god made use of for the reformation of religion , were very sollicitous for the reformation of doctrine , but lesse attended the churches patrimony ; and almost said , what the king of sodom did to abraham , though in another sense , give us the soules , and take the rest to you. but as they , who thought they should find the baptist in kings courts , so they , that think they shall find abraham there , are both deceived . which errour , though a small one ( and a small one indeed it is , if we compare it with those great and famous acts performed by them ) yet , we may justly feare , if not seasonably withstood , will lie heavy upon succeeding ages : in which true-hearted honest men ( from that of solomon , pro. 14. 4. where no oxen are , the crib is cleane ) presage barbarisme , or somewhat worse , which i will not speake of ; falsly perchance , and i pray god it prove so , but not rashly , i am sure , not without cause . so that , in very truth , unlesse we would have the universities to be broken up , the clergy to be trampled on , and all that is called holy come to ruin , there lyes a necessity upon us to plead for the churches patrimony : that , which is left of it , let us aneil and rub over with this bitter juice ; let us shew them the snare in which they take paines to trap themselves ; and , that it is not lawfull for them to do what dayly they attempt , unlesse it be lawfull for them to blot this verse out of the holy scriptures . and indeed to confesse the truth , this blur upon our age , that holy things are so devoured , much troubles me , ( though there were , there were indeed , in solomons time , such , whose teeth itched to be at them . ) but this troubles me more , that we divines see these things , and are lukewarme , nay silent ; that we put up and devoure these devourings ; that ( which the apostle complaines of , 2. cor. 11. 20. ) we suffer if a man devoure us , if a man bring us into beggery . but this most of all , that we our selves , ( so it is ) dayly expose our selves to be eat and drunk up , as i may so say , by these devourers of the clergy . this is not the way , believe me , to effect what we desire . 't is the wish of many , and mine among the rest , that we may have a learned and a teaching clergy : grant it lord iesus , grant it speedily ; it is a holy and a wholsome wish : but , if wee suffer the churches meanes to be thus gnaw'd and shav'd , eaten , and devoured , a vaine wish . this was one peice of pharaohs madnesse ; he would have them sacrifice to the lord ; but not a sheepe or oxe to be allowed . exod. 10. 24. and this is our errour , our madnesse rather . commanders of armys are a great deal wiser : first , they take care for victuals , then for souldiers . but we dayly list many strong , good souldiers ; we bring them in no provision , nay wee suffer that they have to be taken from them . and ( which i have not seldome wondred at in these men ) wee are ever talking of increasing the light , seldom or never of allowing oyle . but we must preach for one , as well as the other , the oyle as well as the light . we must often and vehemently call upon men to remember the threasury of god : wee must labour to bring them to that passe solomon brought his , to esteeme it a part of religion , not to touch any thing set apart for religion ; to fast , rather then make their meales upon holy things : to give themselves for choaked , and strangled , if they should , even unwittingly , swallow down that which is holy : this if accomplished , i shall hope for dayes as good as solomons . if not — but i will not presage any thing greivous . i goe on to my purpose . the verse i shall divide , as it divides it selfe , into 2. parts . the one , concerning holy things not to be devour'd . 2. the other , concerning vowes not anxiously to be inquir'd into . the first , for my more distinct progresse , j shall part into 3. members . 1. what things those are which solomon calls holy . 2. who they are that devoure them . 3. they , that do , ingage themselves in a great sin , catch themselves in a snare . 1. of the first . by solomon in this chapter , that part of our substance is called holy , wherewith ( chap. 3. ver. 9. ) hee told us , god ought to be honoured . for not augustus alone hath power to tax the world , god hath also his power of taxing ; and that out of his full right over our goods . of which to take away all obscurity or doubt from any ; vnder the law he commanded two diverse coines of money . 1 one stamped with the sword , and scepter of the prince . 2 the other with the pot , and rod of aaron . by the one allotting to the prince his tribute , for his protection of us ; by his scepter , against injustice and contention ; by his sword , against hostility . by the other allowing the priest his due ; by whose labour it is gods pleasure of dry trees to make us live and flourish ; and , living to feed vs with heavenly manna to eternall life . god the father commanded both ; god the son paid both : doves to the temple , tribute to the prince . that first is the sacred tribute . of which to take a little more exact knowledge . four things there are , which in holy scripture are called holy . 1 1. among them that is the first and principall , for which the other are sanctified : i meane , the first fruits of the spirit ; namely holinesse it selfe , with which they must bee adorned , who looke to enter into that holy and heavenly hierusalem . it is the encomium given to god by the holy angells ( so by them , so by us , ) p. esay 6. 3. holy , holy , holy : so hath god commanded us under the law . be yee holy , for i am holy . so under the gospell , 1 thess. 4. 3. this is the will of god even your holinesse : this is the will of god , ought to be ours . since a god the father hath chosen his church ( which we are ) before the world . b god the son redeemed from the world : and c god the spirit annointed in the world . you have the first , our sanctification . 2. but , for the begetting of holinesse , first , and then increasing it , in us , hee hath sanctified a second sort of holy things . to wit , foure meanes : 1 the word . 2 prayer . 3 sacraments . 4 censures . 1 the word , principally ; d sanctifie them by thy truth , thy word is truth . 2 to which prayer is coupled . e sanctified by the word of god and prayer . 3 then the holy sacraments . 1 of baptisme , ephes. 5. 2 of the eucharist , hebr. 13. 4 lastly , censures . these christ calleth f holy , not to be cast to dogs ; sanctified by himselfe , both to retain us in , and recall us to our duty . this the second . holy meanes . 3. further , for the exercising of these meanes , and applying them to that use to which he hath ordained them , hee hath sanctified a third sort of holy things : which is threefold . 1 of the place , where . 2 of the time , when . 3 of the persons , by whom , they ought to be administred . 1. of the place ; which he therefore calleth holy , and the sanctuary , s. matth. 24 , 15. 2. of the time ; which he calleth the holy day of the lord , p. esay 58. 13. 3. of the person ; whom he therefore calleth his holy one , deut. 33. 8. you have the third . 4. but to these persons thus imploy'd in divine offices , and making little account of their own in respect of holy things , a fourth kinde , viz. of holy tribute was appointed for their mantenance and lively-hood . ezechias , the best of kings , hath very well comprised the whole businesse , appointing a fit portion to the priests & levites , that they might more couragiously attend the study of the law . which portion that it should be deemed holy , there was an expresse command by god himselfe : both under the law , where the people was taught to say ; i have brought away the hallowed things out of my house ; which was , to acknowledge that which was payd to the levite as a holy tribute : and also under the gospell ; where , not only those things we are exercised in , but , those also which we live upon , are termed by saint paul , the holy things of the temple . so you have a fourefold sort of holy things , one issuing from another , and appointed for the conservation each of other . 1 holy manners . 2 holy meanes . 3 holy persons . 4 holy revenues . our busines is about this fourth . for no man gapes after , or fastens his teeth upon those three : this last , this , this it is , upon which they set their teeth and stomack . though indeed , as i shall shew anon , there is but one bit , one draught of all . truly , they are ty'd in a close and strong knot together , holy revenues , holy persons , holy meanes , holy manners . nor shall we be ever able to keep up holy manners without due meanes ; nor due meanes without fit persons ; nor fit persons without ample revenues and comings in . this therefore which solomon calleth holy , is the tribute of the sanctuary . but what is that , or how so called ? i shall tell you that , too . the holy scripture is plentifull about it ; but it may be reduced to two heads . 1 of oblation . 2 of indiction . 1. of oblation ; either by vow , or freewill ; that the hebrews call a neder , this b nedabah . these will fall into the second member , i will not prosecute it . only this i say ; the church had a patent granted her , by vertue whereof every one had leave to alienate and set apart what he would of his own to holy uses , and that either by way of freewill offering , or by vow ; whether it were person ; or beast , cleane or uncleane , of the flock , or of the herd ; whether houses or lands , of inheritance or purchase . the same gracious licence remained under the gospell , for any to lay downe , what , how much hee would , of his own , at the apostles feet , that is , to give , bestow , dedicate , consecrate his goods to god . 2. i come to the indiction , that which is set and determined . and sure there was a necessity for this , lest , if those freewill offerings should come in coldly , and the threasury of the church should be , as it is often , empty for want of a constant showre of manna , the priests should well nigh starve . i am to treat of a hard point , and ( that , which grieves mee most ) but briefly . it is certain that in every ones estate there is a sacred part . this is more obscure , what that is , or how much . abraham the father of the faithfull ( wholly to bee imitated by his children for the place and measure of their donation ) layd upon himselfe the tith , the leviticall law being not then written . how so , who declared to him the measure of the divine portion ? no doubt but the holy spirit to so holy a man . that same spirit , who before had tacitely dictated it to abraham , did afterward by an expresse law take order for that and no other portion , to bee payd to persons consecrated by him . indeed to some this seemes wholly ceremonial , as all things doe now a dayes that touch the purse . others will not allow any portion to be by natural right , nor so great by positive . that god was indeed as carefull for our sustenance , as he was for the levits . that there was nothing then reserved to the positive law , nor therefore now : and to this purpose they urge that in the 23. of st. matth. ye ought not to leave the other undone . i came hither to preach , not to dispute : and therefore betake my self to the more received opinion , that tithes have their force from the imposition of the church . for the same power which the church had of old to make ordinances , and to charg it self with a shekel or the third part of a shekel for the service of the house of god remaineth still the same under the gospel , in which you shall meet with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , decrees and ordinances ; and those , not only , as st. paul testifieth , for almes to the poore , but also , for offerings . when therefore the primitive church would take order for a set allowance for such as attended the divine service , turning her selfe on all sides , and casting up her thoughts , she found out no equaler portion which she could ordaine , then that known old one and appointed by the law , viz. the tith of the yeerly comings in ; the most equal in respect of god and man . in respect of god , so st. augustine in the person of god . thou art mine , ô man ; this earth , which thou tillest , is mine ; these seeds , which thou sowest , are mine ; these beasts , which thou imployest , mine ; the raine and showers , mine ; the sun and heat , mine ; all , mine ; thou which lendest only thy hand , deservest only the tith ; but i grant nine to thee ; give me the tith . could a more reasonable speech possibly be made ? in respect of man , that must needs be most equal , which is not too loose for one , too strait for another . by this , there is a most exact equality : the rich are not spared , the poore are not opprest : which is the common complaint of the edicts of princes ; the crow , there , better then the dove . this portion therefore the church hath hallowed , and given that honor to god the author of this imposition , to beleive that he best knew the measure of his own tribute ; and that no councils of the church , no assemblies of the kingdome could settle that affaire more wisely , then it was of old provided for by the sacred law ; then the lawyer himselfe ( so absolute , that iustinian is no body to him ) had proclaimed many ages since . but then , you 'l say , she who imposed it , may , when she will , forbid it i think not , but , however , would not perswade her to it ; and that upon this ground ; both , because a dangerous custome might thence arise , to hold for sacred what we list , how much we list , as long as we list , if we grant that : and also , because the rights of inheritances ought to be most holy : and god calleth his covenants , covenants of salt , therefore not to be made and unmade , incroach'd upon , exchang'd , or repealed at our pleasure : againe , because an ancient law ought not to be antiquated , saving for its ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) weaknesse or unprofitablenesse . heer 's neither . for i see its strength from the author , consent , custome , multitude ; and not the mute or silent , but the expresse and clear approbation of all ages . and its use , as manifestly : for it hath a long time been imployed , without complaint of any , to that use to which it was appointed : and , unlesse the sinewes of it had been cut by certaine improper proprietaries , it had been better imployed , neither would the church have ever complained in that point . and then , lastly , because , where by crafty counsell the tith hath beene chang'd into a stipend , they wish it undone : thence many errors , deceipts , difficulties , complaints have risen . there was a complaint of the church of scotland exhibited to the parliament at edinburgh , a. d. mdlxv , when i read the eighth leafe of it , it pities me for them : i say no more , but what the boys use to sing , felix quem faciunt , &c. happy they , whom other mens harms make to beware . let this custome then stand inviolable ; and so i shut up this first part , with telling you , that whatsoever is either dedicated by vow , or imposed by law is holy ; and ( in the language of the twelve tables ) qui clepserit repserítue , sacrilegus esto : whosoever diminisheth or devoureth it , is guilty of sacrilege . 2 you know now what are holy things . what it is to devoure holy things , which i promised to shew in the second place , now learne : the prophet malachy , for the old testament calls it a to rob ; saint luke , for the new , b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to defraud , or divert . in which point solomon seemes to mee to have used a most fit word , when he called that devoured , which was most properly to be said to be alienated . 1. for , when we eate of our owne , we eate , as mannerly people doe , by morsells , well chewed and ground : if it be anothers , we snatch at it , and , lest the true owner of it should come upon us and take the bit out of our mouthes , we swallow it down suddenly and all together . in that respect , first , properly said to devoure , because not our own . 2 secondly in this , because greedily . look me upon seneca's mastiffe , or rather the p. esays dog , gaping at the table , never stirring his eyes , but wagging his tayle , and fawning upon you , while you fling him somewhat . and then shew me one of our clergy-devourers stretching his chops and soul upon the church , meanes , gaping , and his teeth itching to be at them , ever and anon up with , give me those grounds , give me that superfluous farme , that decayed church . i pray what difference ? in that respect , secondly , because greedily taken . 3 againe , mark that dog well , you shall see him not only greedy , but one that cannot be satisfied , never having enough . if a bone be flung to him , 't is down in an instant , and he 's gaping againe , no lesse then afore . in like manner , you may observe these to be ever craving , sick of a dropsie ; their thirst increaseth with their drink ; you may know them to be a kin to the horseleach , whose daughters are ever crying , * give , give . 4 lastly , what usually falls out to such devouring and ravenous creatures , as kites , wolves , locusts , that they are ever starvlings , none of them growes the fatter , or in better case ; even so to these . iust as pharaohs leane kine eat up the fat ones , and yet were ill favoured as before ; so these are ever snatching , and ever in want , god blowing upon their goods thus gotten , that we may even wonder what is become of that masse of treasure which , not many yeares since , went into the stomach of the common-wealth . let this tell us what it is to devoure : namely , 2 greedily to swallow down , 1 what is not ours but gods , 3 with which we shall not be nourished , 4 nor satisfied . i have done with the thing : now breifly of the persons . there is a twofold sort of men . 1 such as have no right at all . 2 such as indeed have a right , but shamefully and wickedly abuse it . 1 1. such as have no right : their sin is a hundred times more heinous , though both's be heinous . for if hee sinneth , who flingeth away that which is his owne ; how great a sinner is hee , who taketh away that which is anothers , to which he hath no right , no nor any capacity of right ( as they say ) and that with injury to god ; and that not to any god , but the living god . every one his owne ; so iustice wills : this is their owne ; but so theirs , that , first , gods : and these men sin , first , against heaven , then against vs : for his primary right god reserveth to himselfe . if every ones owne to the true owner , then , what is gods , to god . but these are gods , if we will believe god . gods , twice , indeed . first , by his creation ; so that wee must all necessarily say with david , these things which wee give are all thine owne : we give thee but thine owne . by his creation , first ; by our dedication , secondly . which god by a secondary right hath made over to vs , as most just that we , who are constituted for men in the things which appertain to god , should be constituted for god in those things which appertain to men ; that we , who reach to men the things which are gods , should receive , the things which are gods , from men . god hath made over to us this right , and that so strictly , that it is lawfull , not only not to take any thing away , no not by ignorance ; but ( which is lawfull in civil matters ) not to sell ; i say not , not all , but not a part . not to sell , not to buy ? much lesse then to devoure . and truly this is not his fault alone who extorts it , but the magistrates too who permits it : whereupon that good prince nehemiah protesteth , not only that he did not take away the holy things , but , that he was absent from the city , when they were taken away . and that if he had beene present , rather than have suffered it , hee would ( with artaxerxes ) have bestowed somewhat from his own exchequer , or ( with pharaoh ) from his own table . i say therfore , that they , who cut the levits short of what they ought to receive , offend against god , whether they do it by force or by fraud ; whether they imploy it to pay souldiers , or build houses ; whether they do it for profit , or pleasure ; whether they invert all , or but a part . by force wicked athalia breaking into the house of god , and taking away all that was therein : by fraud wicked achan privily digging in his tent , added the saered spoyles to his own household stuffe . ioas pretended to provide for the publique good ; for with the threasurie of the house of god he procured conditions of peace , but a slippery peace ; for he devoured the holy things . ieroboam seemed to intend the publique honor ; for he built shechem , and phenuel ; but in blood ; for it was with the spoile of the temple , and the alienating of the tithes : tobias furnished himselfe a chamber in the porch of god , for his profit and convenience : baltazar for his pleasure drank out of the vessels of the sanctuary : all of them were sacrilegious . finally , not only that epimanes who ransackt all ; but iudas also , who was so bold as to thrust his sacrilegious fingers into christs bag , though content with a part , was guilty of the same crime : as was likewise that sacrilegious couple , who durst invade the church threasure , and detein but a part of that which had touch'd the feet of the apostles . every one of these was guilty of sacrilege . 2 now we must speak concerning the second sort. a kind of men there is indeed , who have a right , but they wickedly abuse that right . you think , perhaps , i will go far hence to seeke ; i stir not a foote , i move not hence ; we are the men ; and even amongst us , there are many , too too many , who devoure holy things . for ( which , it is to be feared , some of vs do ) by sloth and idlenesse , to tarry here like drones , to fling away our precious houres , to flow in luxury , to be at leasure for feasts , and playes , and vanities , to do these things , and yet to fatten our selves with those things which are consecrated to holy uses , this is , in our saviours judgment , to devoure , and spend our fathers goods in riotous living . i will come nearer yet . a great part of that former devouring came from our selves : and therefore are holy things devoured by others , because they are devoured by our selves : and indeed as lawfull ( think some ) for them , to gather the holy tiths , and to neglect the holy duties , as for us . and truly ( to tell you my feares ) they who now sheere the fleece , will one day pull off skin and fleece together ; they who are now gnawing at church meanes , will consume them at last with open-mouth , unlesse god chang our minds and manners . for sure there is no throat so holy , that it can be lawfull for it to consume the things that are holy ; it is lawfull to eat , to feed upon them : but to devoure them is , not only unlawfull , but , a high wickednes , not only for those locusts , but even for us too . may there be heapes , heapes of provision , but for them that war the holy warfare ; let them that partake of the altar , wait at the altar . 1 cor. 9. 14. but to him that partakes and waits not , that spends the meanes , and attends not the work , to him it is sin . i speak not this that the people may purloin the ( preists ) wages : they may no more take from the shekel of caiphas an evill preist , then from the tribute of tiberius a wicked prince ; to both they must give their due , though they do not performe their duty ; both of them are the ministers of god , and stand or fall to him . both take that , which belongs to god , if they take it with sacrilegious hands , and must give an account to god . i speak it to this end , as wishing both in a better mind , laity and clergy . them , that , for the future , they would be quiet and forbear to devoure holy things , by unjust detention and alienation ; these , that , for the future , they would labour and forbear to devoure holy things , by idlenesse , and misimploying . what it is , who they are that devoure holy things , is now clear , i would it were not so clear . him , that shall , what is like to befall , ( which was my third proposall , ) now hearken : it is a snare . that some such there should be , who would do it , solomon foresaw ; and future ages have prov'd too true . in truth there is such a cursed holy hunger , that there will be theft , there will bee sacrilege , there will be a totall overthrow of all that is called holy , unlesse god himselfe take order , to the contrary , by immediate command , countermand , nay by thunder and lightning , and so provide that they be untouch'd : 't is so sweet a bit , so pleasant to the palat , so full of delights , that you may rend their chops , and breake their jawes , yet you shall get it from them . this is not as it should be ; solomon therefore adds , let them eat and drink holy things , if they like them so well : perhaps the bait may please , but under the bait there lyes a hook , which they swallow with it . let them take heed of the bait , there is a net not far off : let them not meddle with the field , it is an acheldama , a field of bloud . let them not take away the gifts of the temple , for they are wrapt about with the anathema of heaven , a curse for the spoylers . by which word solomon very aptly , and elegantly compareth the whole matter , whereof he treateth , to fowling , wherein satan the great hunter of soules , ( for so h. david , psalm 91. 3. so saint paul calls him , 2 tim. 2. 26. ) waiting for his prey , layeth out , for his bait , church lands and revenues , but covered over with the crime of sacrilege , as with a gin or snare . there you may see our clergy-eaters , who ( as pharaoh thought , when he opprest the church , come let us deale wisely ) take themselves to be very wise , having made a gaine of holy things , hasten to the snare with those foolish birds , ( prov. 7.23 . ) not knowing that it is for their life : fly as soone as the● see the prey , to take , but are taken , and devouring the prey , are made his prey , who goes about , day and night , seeking whom he may devoure . it is a most true saying , that in every sin there is a bait and a snare , a bait pretended , a snare which lyeth hid . the bait , some little profit of iniquity , or some small trifling pleasure of sin ; the snare , the sin , with its sting , viz. the fearefull curse of the law . i will not go far hence ; chap. 5. v 3.4 . in wandring lust : the bait , the lips of the harlot , distilling nothing but hony ; the snare , the reliques of sin more bitter than wormwood , more sharp then a sword . chap. 23. v. 31.32 . in luxury and drunkennes ; the bait , the colour of the wine in the glasse , the tast in the palat ; the snare , the biting as of the serpent or basilisk , which with its sting brings certaine death . in this very chap. ver. 17. in stealth ; the bait , bread of deceipt , stollen , got without sweat ; the snare , sin filling the mouth with gravell , whence necessarily followeth the gnashing of the teeth . every sin , i say , hath its bait , and its snare : but this ( in of sacrilege , more and above all other . the bait , i take for granted : the snare i shall shew , if you please , even in prophane stories . cambyses , who rifled the temple of iupiter hammon , found it destructive to himselfe : brennus , who robbed the delphick , found it destructive to himselfe and his . crassus who did as much to the temple at hierusalem , was forced to swallow downe melted gold with the same chaps , which he had before devoured the holy things with . had you rather have sacred stories ? i follow your desires in that too . dathan , who had but a mind to devoure holy things , was himselfe devoured of the earth . achan , who was the first that adventured to add the sacred wedge of gold to his owne housholdstuffe , was devoured of a heap of stones in the valley of achor . baltazar , when he held the sacred vessells betwixt his fingers , saw , over against him on a wall , fingers , which proved fatall to his life and kingdom . athalia , slaine with a sword within the close of the temple , of that very temple , whose threasure , it is not long since , she tooke away . but because 't is an easie matter to find the just vengeance upon sacrilege , under the law , and the credit of the old testament is in this point suspected , i had rather shew it from the new . there , iudas who first filch'd from his masters baggs , afterwards betrayed his master himselfe , and , as a just punishment of his former sins , taught us by his miserable example , that there is an halter , a snare , which lyeth hid in these holy things . this befell him who theiv'd from christ . but they , who first dared to make an inrode upon the church stook , ( though it be all one ) i say not to take it away being given , but only to detein it , before it was given , ( the gospel it selfe making no plea , nor interceding for the fact ) were choaked with a sudden and most horrid death , upon a word of the apostle . vpon which place i will stand a little more : for it is , as the fairest , so the most apposite and full in this point . first , then , it is evident that things may be consecrated to holy use , even under the gospel . secondly , that being so consecrated , they are no longer ours . thirdly , that , since they are not ours , they cannot be deteined without great sin , not taken away without greater . fourthly , that whosoever doth one or t'other , doth it therefore , because satan hath filled his heart . ( sacrilegious persons , then , are filled with satan . ) fifthly , that this kind of men is to be punished with death , not only with censures . sixthly , and that death sudden , that there should be no space for the expiating of so great a sin . and , seventhly , with death immediately from heaven , wherby god declared , as it were from heaven , that he himselfe was the avenger of so great a wickednesse . these examples , fathers and brethren , are from the gospel . the gospel is no milder against these men then is the law . and even the gospel itselfe , the minister of life , hath its snare , a snare of death , for that man , for that conscience , which makes no conscience or religion of devouring what belongs to religion . yes , but how many sacrilegious persons hath no such thing befallen ? for it is not usuall or perpetuall which is inflicted on a growing mischeife : neither doth solomon say it is ; that they shall be taken in the very act . but what he saith , is usual , neither do examples fail us ; for , though they may escape the light and day for a while , they shal not escape so ; solomons snare will take them by the heele . for the snare he speakes of , is the snare of a fowler ; in which perhaps the bird , that is taken , is not presently strangled , but tangled by the foot or neck , oftimes till the evening , and oftimes longer , till the return of the fowler . many times the destruction is slow , but ever sure . i beleive you have observed , that the holy scriptures speak not of the punishment of wicked men , alwayes , after the same manner . the wrath of god is sometimes as a storme suddenly rushing down all before it ; sometimes as a net taking for the present , and after a while slaying . in p. esay , ( chap. 51. v. 8. ) it is an axe suddenly cutting down : and it is a moth consuming by peicemeale . in p. hosea , ( chap. 5. v. 12. ) he saith , he will be a lyon to some , to others rottennesse and a moth : a lyon , which teareth in a moment ; a moth , which weareth out insensibly and by degrees . the apoplexie killeth one way , the hectik another , but both kill . a ship perisheth one while by neglecting the pump : another while by the overflowing of the billowes ; but both wayes it perisheth . that thunderbolt of st. peter effected the businesse sooner ; this snare of solomon , slower : but both this and that bring the same businesse about , have the same issue . this is the fruit of sacrilege . men fly upon the bait , nay into the net too , but being wholly intent and set upon the prey , they tast its sweetnes , but take no heed to the danger , with which they intangle and snare both soul and conscience . not so indeed , that they come suddenly to ruin , but , feast upon this worme , while they have devoured all ; but when they would get loose , they shall find that they are held with the cords of sin , pro. 5. 22. with the snares of death , psal. 118. and that the judgment , which , perchance , rusheth not suddenly upon them , but waiteth at the doore , is not to be made slight of . that the fowler will come at last , will certainly come , and the soule so insnared shall be his prey ; a prey , i say , to the devil , ( god and what belongs to god , having been formerly his prey ) by that most just sentence , p. ier. 30. 16. they that devoure thee shall be devoured . i have shewed you the snare . and that is layd for * man . both him that sins , and others for his sake . for such is the nature of this sin , that it reacheth all the camp over , that it makes the whole common-wealth a valley of achor . touching the sacrilegious person himselfe , we have told you , that he provides very il for his own private fortune , into which he bringeth this cursed gain , as a pledg or earnest of misfortune . these holy things will eat out the bottom of his bags , in which they are crowded , and will make them full of holes and rents . this feild will blast and burn up all his other feilds : this stuffe will bring a consumption upon all the rest ; the punishment , this , denounced by the p. haggai . worse , then so , betides their souls , which they fill with satan , who catcheth them in an inexplicable snare , and reserveth them to that iudgment which is insufferable . i will speake breifly , both of the common-wealth , and of the church . when this sin is once admitted , god sendeth a devourer upon the state , for the devouring of his holy things . either the catterpiller , p. malachy 3. 11. or men worse then the catterpiller . the kings of israel , when they once plundred holy things , had no peace , but much trouble and vexation , going out or comming in ; what they took from the temple , they were forc'd to fling away upon the souldiers , the camp-locusts . in s. augustin's time , when the president of the provinces rifled the sanctuaries , that people was not inriched by it . what they tooke from the temple , they were forc'd to fling away upon the lawyers , the bar-locusts . because devotion to god decreased , the commings in to the exchequer increased . one devourer follows another , either a brigade of souldiers , or a swarm of lawyers . there will be a snare for certain ; or a snare of law , or a snare of taxes , or a snare of war : doubtlesse , god will raine down snares upon such a nation . now breifly , touching the church . but , there , when the holy portion is devour'd , all that is holy is devoured with it . for by weakning the hands of the present clergy , and alienating the minds of others for the future , either there will be no prophet at all , or he , that shall be , will himselfe be a snare in the waies of israel . the people will become the prey of the dragon : of that dragon who standeth before the woman now ready to bring forth , that , when she hath brought forth , he may devoure it . for certainely a greater sin then sacrilege lyes under this ; and ( what i admonished at the first ) these men are , not only sacrilegious , but , to be taken for enemies to all that is called holy . for whereas these foure kinds of holys cleave , and are , as it were , bound up together , 1 holy manners . 2 meanes . 3 persons . 4 revenues . there is but one bit of all ; and , it cannot be but , he , that shall swallow one , must needs swallow all the rest , at the same draught 1 let there be no revenue , there wil be no levite . h. nehe. 13.10 . do you see al this great assembly ? every one of them will betake himselfe to the country , and give over the house of god , unlesse order be taken for their sufficient mantenance . 2 let there be no prophet , there will be no prophecy , no law . if those be but once gone , there will be no learned preist , to teach the people . the holy spirit joynes these two together . 2 chro. 15,3 . without 1 a teaching preist , and without the 2 law . 3 let there be no prophesy , and there shall be no people . k. solomons word for it . prov. 29. 18. the issue of all is ; those men , who devoure holy things , devoure also the prophets , as they did their iudges . but they , who devoure the prophets , devoure soules . they , that devoure soules , devoure the people of god as it were bread . whosoever then swallow down holy things , are the gulfs not only of revenues and mantenance , but also of the prophets ; of sermons , of soules , of kingdoms . let no man deceive you with cunning words ; as salvation is not without the word , nor the word without a prophet ; so , most certain it is , that , there will be neither prophets nor schooles for the prophets , long , without liberall mantenance . say i these things after the manner of men ? say not the holy scriptures the same also ? what all heathen writers inculcate , that , honour is the nurse of the arts , the same doth st. paul , thrice in a verse , affirme to be the nurse of divinity . that we must plow , sowe , thresh , in hope : that without this hope of carnal things , we may bid adieu to the harvest of spiritual . k. solomon said , where the crib is empty , the oxen faile : he said it for us : who in vaine expect well manag'd oxen , unlesse we store up provender for them . a wiser then k. solomon said , though not of this matter , yet not beside it , unlesse there be a carcass there will be no eagles . he said it to us , who in vaine expect eagles , if we take away the carcass . the study of divinity must have its incouragements . for christ and his college were not begging fryers , as some have determined . no , but he had a bag , and that so larg● , that he could buy with it not only what was needfull , but also give unto the poore . and st. paul will's that there be an abundance , not only in almes , but much more in offerings ; ( for we must understand him to speak of both , as i formerly acquainted you . ) bountifully , not sparingly , not only supplying want , but also abundant . besides , he that will have a bishop to be given to hospitality , as well as apt to teach ( and indeed if there be any prejudice against it , he puts , in the first place , given to hospitality ) would have him to be not only well furnished from his study , for doctrine ; but also from his chest , for hospitality . and , lastly , he is of opinion that they wither in the faith , who are so tenacious , such holdfasts . and that , if at any time their faith increase , our condition and fortune will be mended . the condition of the clergy ought to be , such as should be , nearer envy , then mercy . look upon the old canon . one part of consecration was annointing ; another , filling of the hand ; and , where the last failes , the first is also wanting . so under h. moses ; dathan envyed at it . the levits must have , asuppim , their gatherings , and , parbar , their store . so under k. david . there must be heapes , great heapes , enough to eate , plenty , great store . so under k. hezechiah . nor was there ever a merrier world , then under those kings , who have been bountifull to the levits . nor ever a more dismall face of the state , then under those kings , who look'd with a malignant , envious eye upon the levits . look upon that anarchy of the iudges ; see the levits wandring up and downe : the reason : why , their wages were ten shekels . look on saul's time ; the ark was not sought to in those dayes : the reason : why , their fortune was to bow themselves for a piece of silver , and a bit of bread . doeg was in more esteem then was ahimelech . look on ieroboam's . whosoever would was consecrated preist , even of the lowest of the people : the reason : why , the lowest are fit enough for the lowest condition . and , with us , ( fathers and brethren ) if we would fling away our paines at so low a price , as some , now they have bras'd their foreheads , sticke not to say ; any , that can but weare a long gowne , and prate by the houre-glasse , and huddle out much , no matter what , to the purpose or beside , shall bee a fit prophet for vs . what remaineth , i shall give you in a word . consider wee how god , in the prophet zachary , chap. 11. v. 12. when hee had thoughts of forsaking israel , forsooke them upon this very point , because they requited his paines with too cold and beggerly a reward . doe you heare ? quoth he ; if you think good , give mee my price : and , if not , forbear . when they had weighed him some money , viz. thirty pieces , he , in indignation , flyes out into these words ; surely , a glorious reward , a goodly price that i am prised at of you . and he broke the staff of the pastorall office , and made voyd whatsoever good he had purposed to that people . this example was not given in vaine . believe me , this happens dayly to excellent spirits , and full of god , ( unlesse there be perchance one or two , an eldad or medad ) who sometimes have these thoughts , and tacitly speake thus to themselves : alas , this of its owne nature is a weighty burthen ; but , by the pharisaicall laying on of load , ( which yet they touch not with the little finger ) is now made infinite ; the place is slippery , and full of cares and troubles : will there be any reward ? when they see that men are cold in that point , that they must take pains at a low price , that infinite labour is required , and thirty pieces shall be payd for all ; many who otherwise incline to the study of divinity , break their staves , betake themselves to other studies , and fall off from their purpose of consecrating themselves to these studies , and to this sacred work . which that it may not come to passe , ( fathers and brethren ) that there may be no more breaking of these staves , apply early remedies to this disease . free the church from that taile of prophets , which is otherwise likely to happen ; free the common-wealth from these snares of troubles ; free your selves from the bloud of so many soules , which daily perish by sacrilege . often urge this text , and others like it . i take it for granted , and confessed by all , that a learned clergy would be an excellent and most desired thing , so we might see grounds how it may be effected . which that it may be , it seemes to me to be the better course to inculcate this point in our sermons , then ( what we have long done with lamentable successe ) to bite and teare one another , while at length we be consumed one of another . vnlesse this be done , truly the wasts and ruins of the church are manifest : but the buildings or materials of the building appeare not . i see the decaies , and dilapidations , but , how they should be repaired or made up , i see not . i cannot hope that things will be better then they are : that they will be worse then they are , i can feare . i have treated of a subject , as i often think with my selfe , necessary to be treated of and thought upon . my judgement concerning it , and myselfe too , i , a prophet of the same order , though not of the same worth , submit to you who are the prophets , and fathers of the english prophets . the true light of the world inlighten our minds with his light , that we may not only see the vices and corruptions of the present times , and search out the causes of them ; but also that we may dislodg them out of those things which are of greatest moment , and apply our selves with all our might to remove them . let us , what lyeth in us , make the church to flourish , and keep it so being made . finally , let us reflect upon hierusalem , as the cheif of all our joyes , through iesus christ our lord . amen . some beleived the things which were spoken , and some beleived not . acts. 28. 24 finis . octob. the 29th . 1646. imprimatur iohn dovvname . notes, typically marginal, from the original text notes for div a25410e-300 2 sam. 7.2 . philip , 4. ●2 . 1 chro. 26 , 27. 28. 1 chro. 26. 4. 1 chro. 29. 7. 1 chro. 29 , 8. p , hag. 1,4 st. mark 14. 4. 1 what things are called holy . levit. 20.7 a eph , 1.4 , b eph. 5,26 c 1 st ioh. 2. 20. d st. joh. 17. 17. e 1. tim. 4. 5. f s. matth. 7.6 . 2 chro. 31. 4. deut. 26. 13. 1 cor. 9. 13. a a vow , simply . vid. gen , 28. 20. b a free-wil offering . vid. levit. 7. 16. deut. 16. 10. joyned with missah . levit. 27. acts 4.35 . gen. 14.20 . numb. 18. 21. h. nehe : 10. 33. acts 11.29 . 1 cor. 16.1 acts 24 , 17. 2 what it is to devoure holy things . a p mal. 3.8 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} b acts. 5.3 . p. isai. 56. 11. * pro . 30. 15 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. 41. 4 who the persons that devoure , 1 such as have no right . rom. 13.7 numb. 18 st. matth 22. 1 chro 29 , 14 , levit. 5. p. eze , 48. 14. h. nehe. 13 6 , 2 such as have right , but abuse it . s. luk. 15. 13. 2 chron. 31. 4. 6. s. matth. 22. 21. rom. 13.7 . their punishment who devoure . exod. 1,10 . numb. 16 32. h. ios. 7.29 p. dan. 5. 24. 25. 2 kings 11. 16. act. 5. 10. h. ios. 23 13. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} p. hag. 1.6 2. 16. 17. acts 5. 3. p. hos. 8,9 . revel. 12 , ● p. hos. 7. 7. psal. 14.4 1 cor. 9 10. pro. 14,4 . st. matth. 24. 28. s. joh 13. 29. 2 cor. 8. 20 : 1 cor. 9.6 . 12. 1 tim. 3.2 . philip . 4. 10. 1 chro. 26 15. 18. 2 chron , 31 , 10 iudg. 17. 7.8.10 1 sam. 2. 36. 1 sam , 22.9 1 kings 12 31. p. isai , 9. 15. p. eze. 3. 18. 20. gal. 5.15 . darknesse and ignorance expelled by the light shining forth, and the appearance of the day. in answer to a book called, innocents no saints. published by one edward dodd, wherein he hath laboured to prove tythes lawfull, and tithing priests and hirelings to be the ministers of the word, and the masse-house the church; and calls idolatry civility, and heathenish complements courtesie, and hath perverted many scriptures. his deceit laid open, his vindication made void, and his arguments confounded, and truth laid open in all these particulars, for the sake of the upright in heart, who rejoyces in truths prosperity. by one of the lambs followers, who makes warre against the heart of the dragon, and against the rear of the beast. f.h. howgill, francis, 1618-1669. this text is an enriched version of the tcp digital transcription a44785 of text r215412 in the english short title catalog (wing h3156). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 62 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44785 wing h3156 estc r215412 99827302 99827302 31720 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44785) transcribed from: (early english books online ; image set 31720) images scanned from microfilm: (early english books, 1641-1700 ; 1890:21) darknesse and ignorance expelled by the light shining forth, and the appearance of the day. in answer to a book called, innocents no saints. published by one edward dodd, wherein he hath laboured to prove tythes lawfull, and tithing priests and hirelings to be the ministers of the word, and the masse-house the church; and calls idolatry civility, and heathenish complements courtesie, and hath perverted many scriptures. his deceit laid open, his vindication made void, and his arguments confounded, and truth laid open in all these particulars, for the sake of the upright in heart, who rejoyces in truths prosperity. by one of the lambs followers, who makes warre against the heart of the dragon, and against the rear of the beast. f.h. howgill, francis, 1618-1669. [2], 29, [1] p. printed for thomas simmons, at the ball [sic] and mouth near aldersgate, london : 1659. f.h. = francis howgill. reproduction of the original in the british library. eng dodd, edward, 17th cent. -innocents no saints -controversial literature -early works to 1800. tithes -early works to 1800. a44785 r215412 (wing h3156). civilwar no darknesse and ignorance. expelled by the light shining forth, and the appearance of the day. in answer to a book called, innocents no saints howgill, francis 1659 12268 10 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion darknesse and ignorance . expelled by the light shining forth , and the appearance of the day . in answer to a book called , innocents no saints . published by one edward dodd , wherein he hath laboured to prove tythes lawfull , and tithing priests and hirelings to be the ministers of the word , and the masse-house the church , and calls idolatry civility , and heathenish complements courtesie , and hath perverted many scriptures . his deceit laid open , his vindication made void , and his argument confounded , and truth laid open in all these particulars ▪ for the sake of the upright in heart , who rejoyces in truths prosperity . by one of the lambs followers , who makes warre against the head of the dragon , and against the rear of the beast . f. h. and the merchants of the earth shall weep and mourn over her , for no man buyeth her merchandize , any more , revel. 18. 11. and cryed when they saw the smoak of her burning , saying , what city is like unto this city , rev. 18. 18. london , printed for thomas simmons , at the bull and mouth near aldersgate , 1659. the man-childe which was caught up unto the throne of god , when the red dragon sought to devour and destroy him , hath appeared again in power and great glory , after the long and cruell tyranny of the dragon , wherein she hath killed the saints , and prevailed against them , and hath made great war , spoil and havock of the remnant of the womans seed , this 13. or 14 hundred years , and hath compelled all both small and great ( whose names have not been written in the lambs book of life ) to worship him , and the beast , unto whom he hath given great authority to kill , and to destroy whosoever worshipped the god of heaven , that so they might be worn out , and all the earth might worship him , and feare him , and extoll him , and his authority . now the time , times , and a halfe being near an end , that john saw the woman should be retired in the wildernesse , she appearing again in her beautifull garments , and her heir and her seed appearing again after the long night of darknesse . now when the lord in this the day of his power is appearing again , and the man-childe that is to rule the nations with a rod of iron . now the dragon , beast , whore , and false prophet , and all the mystery of iniquity , gog and magog , and all apostates , deceivers , and merchants of babylon that have traded upon the waters upon which the whore sits , they are all up in armes , every one with his weapons which he hath formed in the bottomlesse pit , is now set in array against the lamb who is risen ; the priests , hirelings , and babylons merchants , who have got so great gain by sea , they have given the first on-set in the front , of the black army of the dragon , and this sixe or seven years hath made a great noyse , and hath raised so much smoak out of the pit , that they have darkned the ayre , and made it cloudy , and hath filled the earth with a great noise , that many have admired what the issue would be , and what the event might prove ; but now many who have waited in patience , have seen the lamb appear , and have seen his rising in majesty , and hath prevailed ; and many of them who gave the first on-set grows weary , seeing the battel goes too hard against them , and the lamb and his followers prevail . and now comes on the tail of the dragon as the reserve , and the rear of the beast , among whom edward dod appears , and he thinks to prevail , and get himselfe a name , and to do exploits ; but alass , all his weapons are but the old broken bowes and the spear is that are strewed up and down the field of confusion , which we have run over and over , and trampled upon , and esteems them no more then rotten wood : he hath raked up those things which have been answered over and over , and that which the rest of the dragons army hath vomited up , before in the beginning , he hath licked up , and now vomits it out again , and casts out floods of poysoned words , false accusations , and arrogant reproaches , and proud disdainful speeches , as though his tongue were his own ; and like one of ishmaels brood , scorning and deriding at innocency , and saith , he hath laid down some of our tenets , and named them , and shamed them . all sober people who know any thing of god , will see thou hast shamed thy selfe , and not us , in uttering forth thy folly : and thy title of thy book demonstrates what is within it , the beginning is scorn and derision , the end is folly and madnesse , and many ignorant words uttered forth from a corrupt heart and unbridled tongue , which is bent to do mischief , and to speak falshood ; but lest thou shouldst glory in the old rotten broken weapons which thou hast taken up , which were formed by thy leaders , and not by thee , which we have answered again and again , and have over-run them as stubble ; which answers have cleared the truth to all sober people , that they see all your weapons are but carnall , and not spirituall , and they have no might in them at all to stand against the truth , nor them who are made free by it , whose weapons are spirituall and mighty through god to beat down strong holds of darknesse , and the towers of ignorance . many are beat down already , and the lamb is risen , and upon the white horse , and a numberlesse number is following him , who rides on after him , who shall subdue the nations to himselfe , and break the yoke of the ungodly , and deliver the oppressed , and no weapon that is formed against him shall prosper . i say , lest thou shouldst boast , i shall return these lines in answer to thy book . thy book thou titles , a pair of spectacles for a dark-sighted quaker . i say thy spectacles are more like to make ones sight dimmer , then through them to be made to see , they are such wooden ones ; but the quakers sees before thee , and beyond thee , and comprehends thee , and have received eye-salve , whereby their eyes are opened to see thy deceit , and the deceit of the treacherous generation with whom thou art joyned , and thy rejoynder and vindication of samuel smith , whom thou calls minister of the word at cressage in the county of satop ; thy vindication of him , and thy pleading for him , will not bring much honour to neither him nor thee ; and though thou and he both ioyne hand in hand in deceit , yet you shall not go unpunished . thou tels the reader of wandering planets who have left their station , who have stepped upon the stage in the county of salop , who are come forth in this apostatizing time . all who have a good understanding , may clearly see not onely in the county of salop , but also in every corner of the land , many wandering stars that have no habitation in the firmament of gods power , but are tossed up and down , and are as waters , unstable , tossed too and fro with every winde ; and the change of one magistrate , or head governour will make them all change their forme ; and as thou calls it , metamorphize them into another shape , witnesse the many publique teachers , and parish-masters , and tithing priests in the dayes of edward the sixth , henry the 8. queen mary , and queen elizabeths dayes , and now of late in the bishops dayes , when the magistrates voted down the bishops , all or most of the priests denied their fathers , and their institution ; and though they ordained them ministers , yet they denied them , and now are got into their seats and benefices , and there thy reader may see the metamorphosed changelings , and the apostates ; and i do believe the county of salop abounds with such like ; and they have been on the stage long , and have acted such a part in every generation , as would please the present authority , or power , whether they were papists or protestants , prelaticall or whatsoever ; but f. d the exit will come , and when the day appears , the beasts must go into ●heir dens again : and thou confesseth you live in apostatizing times ; thou that art among the apostates , and in the apostatizing age and time , would accuse others : nay , thou must hold thy peace , and leave pleading for apostates , and for the fashions of the heathen which hath got up since the dayes of the apostacy , which the whole scope of thy book is full of nothing else ; and we cannot permit or allow them who are in the time of apostacy , and who are one with the apostates , which have wandered after the beast since the dayes of the apostles . i say , we cannot allow such as you to be judges ; for we are come out of the apostacy , and to before the apostates , and to before the wandering stars , and thou hast mist it much that tells the quakers are they . edward , i tell thee , we are come to the everlasting gospell again , and have received it , and it 's the power of god , which was to be , and is to be preached again to the nations after the apostacy . and as for the book called malice stript & whipt i have seen it ; and the spirit of thy mr. smith , whom thou calls reverend , thou hast elevated him as high as the pope ; but e. d. what is the reason thou reverencest him so much as thou doth to thy reader ? and in the tenth page thou saist , many souls depend upon his ministery ; and thou blessest god , for the worke of god you enjoy in that congregation . thou hast extol'd him too highly , or else he hath wronged thee grievously ; for thou saist thou hast profited much by him : thou mayest call to minde a certain time , when he preached ( as you call it ) out of the 13 of luke , and when he spoke of the parable of the man that planted a vineyard , and 3 years looked for fruit ; and sam : smith , whom thou so adores , said , he had sought for fruit from your congregation this 7 yeares at cressage , and had found none , he shall be an evidence for me against thee , that thy glorying of him is vain ; and it 's manifest he is one the lord sent his prophet to declare against , who hath run , and the lord never sent him , therefore he hath not profited you at cressage at all ; lean souls are they like to be that depends on him . in the first observation , as thou calls it , thou hast extracted the heads of samuel smiths book into five particulars , which thou saist we are ashamed to answer , or else know not what to say for our defence . i say unto thee , boast not , when thou putst on thy armour , but when thou putst it off ; for the victory may be doubtful . the first particular , that the nationall ministers doth maintain the true worship of god , and the doctrine of christ according to the revealed will of god . answ. so saying , and so doing were something ; the true worship of god is in spirit and in truth , which is not loe here , and loe there , nor in outward observations , but in life , in power , and in truth : but to be brief , both the doctrine and practice of the nationall ministery in generall , is contrary to the scripture , which thou calls the word of god ; ( as for instance ) their sprinkling of infants , their teaching men to swear , and calling it part of the worship of god , which is contrary to the doctrine of christ , who said , swear not at all . their singing davids psalms put into meeter , by poets and ballad-mongers , singing them in their invented tunes , which pleaseth the carnall minde ; their studied discourses , which you call sermons , invented from the strength of naturall wit , and not speaking as they are moved by the holy ghost , which the ministers of christ in all ages did . in these , and many other things which i could instance , they are out of the doctrine of christ ; and in a word , your whole worship differs both in matter and manner , from the saints worship in the primitive times . but seeing we have denyed the nationall ministers divers years ago , and have laid down our grounds and reasons to the world , wherein we have charged them , that their practice is contrary to scripture ; unto which grounds and reasons , not one parish-master in england hath yet vindicated themselves these sixe years . and unto that book called the grounds and reasons why we deny the priests , if the reader be not satisfied concerning them , there he may see how they erre , both in doctrine , and practice , contrary to scriptures . to the second and third particular . that the present government of the nation is the ordinance of god ; and that the ministers bringing offenders before the magistate is not persecution . as for the present government of the nation , the lawfulnesse thereof is not in question by us ; but many who are governours , and should be executors of the law , have acted contrary to law , ( being stirred up by the priests , who bite with their teeth , if one put not into their mouths ) and hath caused the just to suffer by giving judgement against them , in their wills , contrary to law , or else according to those lawes which hath been made in the will of man , in the transgression , under which we have suffered for the truths sake , and therein have peace . and as for ministers bringing offenders before magistrates , that is an usurped authority , to make a minister a magistrate ; but edward , what was the offence ? because a company of people came to cressage , and declared the word of truth in your streets ; and what if it had been in your assembly , this was no offence in the church of corinth , where all might speak one by one , although it s become an offence in your masse-house at cressage ; but the reader may judge in whose steps thou and thy priest walkes ; you have done the offence , and then accuseth others to the magistrates as offenders ; let shame cover your lips , you impudent men . hath not samuel smith in his own narration in his book , said , that william parrat constable , and humphrey dale church-warden , according to the ministers direction did pull down the quakers speaker , charging some to secure him ? and others also of your own county secured by the instigation of the priest , by his own confession , in the fourth page of his book . and here he and the rest of the society at cressage , who had a hand in this thing , are manifest to be in the steps of the pharisees , whom christ cried woe against , which cast out of their assemblies , and haled the disciples before the magistrates ; and like the envious jewes that cryed , help men of israel ; for these men turn the world up-side down ; but you are worse then they . the priest was the first fomenter of the breach of peace , the constable and church-warden his executioners , and yet thou tells of the quakers being offenders . now all sober people will see your envy & deceit , and that you are in cains way , and by your false flattery and deceit , would justifie the magistrate for your own ends , and cause them to turn the sword against the guiltlesse , which should be against the transgressor . and who was in the transgression on the reader may easily judge by that which is fore-mentioned , and yet the priest , and you of his congregation would make people believe that you did not persecute ; the priest did give order to pull down the speaker , the constable and church-warden they acted , and secured your own neighbours as prisoners , your own congregation swearing against them the breach of peace , and getting them shut up into prison , and sentence given against them , and yet thou wouldst have this called equall proceedings ; but to that of god in all consciences , i leave to be judge in this things . in the fourth and fifth particular thou saith , we have charged to be envious and bitter , and malicious against the most eminent ministers of the land . them whom thou calls eminent ministers , hath charged us with many false things , and have written many false things against us , for which thou and they in the dreadful day of the lord shall give an account . envy , bitternesse , and malice is put away from us , and we envy no man , but speak the truth in sobernesse ; and yet to say a lyar is a lyar , or a deceiver a deceiver , or an hypocrite , an hypocrite , when they are so , is neither rayling nor malice : christ , in whom no guile was found , he said , they were a generation of vipers , and they were of their father the devill , who were in envy , and went about to kill him . and the apostle was not envious when he said , o full of all subtlety , thou childe of the devill , to one who was doing the work of the devill ; and many such workers we finde , and many venomous spirits who shoot out poysoned arrows , even bitter words , and these we must reprove sharply . and those things which thou layst to our charge , take to thy selfe ; for the ground of iniquity is in thy heart , from whence thou hast uttered forth all these disdainful , proud , & scornful words , of which thou shalt be convinced , and also reproved when the lord searcheth thy heart , when he brings anguish and perplexity upon thee , then shalt thou confesse to his righteous judgement ; and so thy five principles i have answered , which thou sayest thou hast brought into thy booke to fill up the blancks ; they had better have been blancks still , then have spoyled so much paper with thy lylying disdainfull scribbles , which is not worth the answering . in the third page thou saist , thou wilt restate the reputation of the ministery of england to be ministers of christ ; and for proof , thou hast brought col. 1. 7. and rom. 15. those words proves that epaphtas was a faithfull minister , and that paul was a minister of christ to the gentiles ; but what hath this proved as to the nationall priests ? nothing at all ; and if thou have no better proof then this to bring them into reputation , in stead thereof thou wilt bring defamation upon them ; and when thou shouldst prove them ministers , thou proves that paul and epaphas were ministers , will not the least in the truth see thee to be a busie-body ; but fools will be medling . then thou art offended that we call them priests for receiving of tythes , i say it 's the most proper ; for none but priests and levites did receive tythes , and how long since is it , since they generally called themselves the tribe of levi ? for never minister of the gospell , nor of the word of reconciliation , either received tythes , or commanded that they should be payd , neither reproved any for not paying ; but said , the priest-hood was changed and the law was changed by which tythes were due ; but thou goes on , and makes a sound argument as thou judgest , and saith , abraham paid tythe to melchisedeck before the law ; and thou askest how he did give it , either by the law of nature , which is called the law of reason , or by the light within , or by revelation . thou speakst thou knowst not what ; where readest thou of the law of nature , called the law of reason , except it be in the devised fables and stories of the priests ? but what doth this prove ? gen. 14. abraham gave the tenth part of the spoyl which he had taken from his enemies , but melchisedeck first brought forth bread and wine to abrabam and his company , and greeted abraham and his company kindly , and blessed him , and abraham freely gave unto him the tenth part , melchisedeck desired none ; but dost thou judge , that if abraham had given him none , that he would have taken by force the tenth part of the spoyl from him ? now what doth this prove for the tything priests of this nation ? they must first do as melchisedeck did , if they will have melchisedeck for an example , he blessed abraham , and brought forth bread and wine unto him and his army ; but which of the priests have done so , which have received tythes ; which is not a gift of the people , but a forc't thing from them ? if this must be thy proof for tythes by the gift of abraham , then let the priests cease forcing and taking them till people be freely willing to give them , and then there will be no complaint : but let us reason a little further of this matter ; would melchisedeck have taken the tenth , if abraham had not given it him ? or when did melchisedeck , or any before the law take away the peoples oxen , cowes , horses , sheep , pots and pans , and bedding upon which poor people lyes , three-fold , four-fold , and sometime ten-fold ; that they claim , or sue people to courts , throw them into prison till death , as many evidences we have in this nation ? either give us a precept , or an example before the law , or under the gospell , or else stop your lying mouths and clamorous tongues for ever . dost thou and the rest of the priests think that wee are so ignorant , that we know not the originall of the tythes in these nations ? a thing invented to fill the popes coffers , and the rest of the clergies budgets , seven or eight hundred years after the ascension of christ ? all which tythes and oblations , and obventions were invented in the apostacy , since the dayes of the apostles , and since the woman fled into the wildernesse : and the man-childe was caught up to god , when all the world wondred after the beast , them they had their rise ▪ and when the kings and rulers of these nations did drinke of the whores cup , then they made lawes to compell the nations and the people therein to pay the whores merchants ; and the popes locusts , which he sent over the nations , to fill the earth with their deceit , which laws stands yet in force as though they were some divine institution ; but both the tythes and the law by which they are compelled to be paid , we deny , and bear our witnesse against , as to be things which holds up the devils kingdome ; and the gospel which the nationall ministery holds up and preaches , hath no more ability in it to procure a maintenance for them , then the papists gospell did for them : so to be brief , the priests hath the popes wages forced by a compulsory law , made and ratified by them who owned the popes supremacy . furthermore we assert , that tythes were never due by divine ordination , but onely to the priests & levites in the first covenant , nor never were commanded to be paid but in the land of anaan ; and who so upholds the ordinances of the first priest-hood , denies the ordinances of the second : so this commandement to pay tythes now to them , who are neither of aarons , nor levies tribe , and by us who are not in canaan temporall , nor of israel according to the flesh , the commandement by which tythes were due in the first priest-hood , reaches not unto us . and after christs ascension , nor one of the apostles either commanded or required any such practice of the saints , either to colossia , corinth , antioch , philippi , pergamos , or the rest of the churches of asia . so that it 's evident to all judicious men , that this is quite another thing got up in the apostacy , which no minister or believer ever did own who were witnesses of the second covenant ; but any who are not satisfied in this thing by what i have said , which much more i could say concerning this thing ; but i refer them that are not satisfied , to a book called , the great case of tythes stated , published by a. p. in thy fourth and fifth page thou art pleading for mastership for thy ministers , and so by thy own argument thou hast proved them out of the doctrine of christ , who said to his ministers , call no man master , neither be ye called masters ; but to oppose this , thou brings john 3. 10. how christ said to nichodemus , art thou a master in israel ? and then thou vaporest , and saist , these are not the words of mr. baxter and mr. smith , but christs . in some translation it is ruler in israel . in another , teacher in israel : but it may be , some who coveted after mastership as thou dost , hath put in master for ruler and teacher ; but grant the word master , christ testified that the jewes and pharisees that they were called of men master , and reprehended them for it : and if he did say to nichodemas , art thou a master ? he spoke but in their language , not with approbation of their being so called ; for it 's manifest he gave a contrary command to his disciples , and the commands of christ did not contradict one another . and as for richard baxter and samuel smith , whose works thou saith doth witnesse for them beyond thy testimony . as for r. b. his works are manifest to be works of darknesse , many false lyes and reproaches he hath cast upon the living truth of god , and hath been a great opposer of the strait way of the lord , for which the lord will plead with him and you all in the day of his righteous judgement . and as for s. s. let his owne testimony evidence what his worke is , who said in the congregation at cressage , he had look't for fruit seven years among them , but found none : so it 's manifest he is such a workman as may be ashamed of his work . in thy sixth and seventh page thou sayest , the pharisaical quakers makes voyd the fifth commandement , because they do not put off their hats to politicall and spirituall fathers , as thou calls them ; and thou heapst up a great deal of scripture to no purpose , not one word in them all doth prove any such thing , as putting off hats either to fathers spiritual or temporall , and so thou art a perverter and a wrester of it to thy owne destruction ; and thou cites rom. 13. 7. to prove putting off hats , render to all their dues , tribute to whom tribute ; and this is the tribute of the nation , thou saith . and the 1 pet. 2. 13. submit your selves to every ordinance of man , this thou bringst . ignorant block , shew us either in plain scripture or example from the saints , where it is commanded or commended , or from any ordinance of man , or else cease thy foolish clamour , and learn a bridle for thy tongue , and cease thy foolish inferences . if the magistrates had no better tribute then putting off the hat , they would soon be poor rulers : and whereas thou callest it civill worship , doffing the hat , and bowing the knee , i know no more civility in it , then if thou should put off thy coat or thy doublet to every one thou meetest with ; and most of this which thou calls civility , is the most practised by them who are the rudest , vainest , and the phantastickst proud anticks in the nations , who are full of flattery and deceit , and vaine complements ; and to a proud fellow which hath a gay cloak , or powdered hayr , and a 〈◊〉 silver lace dawbed upon his cloaths , then off goes the hat , and the knee bowes , and your servant sir , and your servant my lord , or your most humble servant , or thrice humble servant ; when if he were commanded to do service to such a one , would not do any thing materiall , but disdain him ; and meet then with a plain man , who will not complement , and then sirrah , & unmannerly clown , and be ready to fight ; and this spirit rules the most in those men , who are so full of their complements , that begets one another into pride and deceit , and provoke one another by their bad example into deceit , like drunkards , drinking one to another to make one another drunk , it 's like thou wilt call this civility too : and if thou wilt plead , it 's the custome of the nation , doffing hats , and bowing . the customes of the heathen are vain , and many in israel who feared the lord were not to walk after the customes of the nations ; for this deceit was not from the beginning , and who ever comes to be a follower of christ , who received no honour of men , neither respected persons , will deny this deceit . take him for thy example , rather then a company of fidlers , and roysters , and ruffins , who are without the feare of god ; and christ who is the saints example , he said , how can you believe , that seek and receive honour one of another : so then , they were unbelievers who sought and received honour one of another ; and wouldst thou and the rest who live in deceit , brin● the custome of unbelievers , and the practice of unbelievers among the saints , who are believers , and follows christ their example ? i say we have no such custome , nor the churches of christ , the next piece of deceit thou art pleading for , is bowing to one another the knee , and titles of honour , wherein the devill hath a great hold among people . gen. 44. 14. this thou bringst to prove bowing ; jadah and his brethren came to josephs house , and they fell on the ground ; this is an example indeed . wilt thou take another ; the same brethren of joseph sold him when he was a boy , was that a good act ? if thou say nay , i say one is as much commanded and commended as the other ; for that same that doth violence , it 's the same that respects persons ; but abtaham bowed to the children of heth ; what of that ? so did joseph swear by the life of pharaoh , and both joseph and abraham were good men ; but they were never the better for these actions , neither the one nor the other : but then thou brings a scripture , and thou saith , it must stop our mouths , gen 49. 8. 10. and thou saith , this may teach us , if we be of jacobs seed and houshold , to bow to the god of jacob our king , & why should this stop our mouths ? but the scepter shall not depart from judah , nor a law-giver from between his feet till shilo come : so he was to rule , to wit judah , till shilo came ; why should this stop our mouths ? shilo is come , and hath opened our mouths , and the scepter is departed from judah long since ; both them that bowed to iudah , and iudah that was once bowed unto , they are both bowed under , and shilo is set above , and now he must be bowed unto , go learn what that meanes . it was answered against bowing , the second commandement prohibits it , thou shalt not bow down to them ; but the answer satisfies thee not . thou saith , doth this forbid civill respects , or idolatrous worship ? that which thou calls civill respect is idolatrous worship , putting off the hat , and bowing the knee to a man with a gay cloak , or a gold ring , or a company of ribbons , or a long gown : to bow downe to such , because of the attire , is respecting of persons , and idolatry ; but you are fallen into a far worse state then respecting of persons ; for you respect cloaths , and doffs your hats , and bow your knees to them with fine rayment ; and let the man in vile rayment or poor attire go by without either cap or knee , and for all thy civility thou so greatly pleadest for , and courtesie , if he put not off his hat to thee , it may be thou wilt call him sirrah , rogue , or clowne , for all thy civility . again , put on the poor man good attire , and a fine cloak , and a gold ring , then you change your note , and say , if it please your worship , or like your honour , your humble servant sir . now here is not only respecting of persons , which is commission of sin , but respecting the creatures , and worshipping the array which is upon a mans back , which is idolatry , and not civility , which is to be condemned ; yet civility and courtesie i owne , which is so in deed , and in truth ; but that which the world calls civility and courtesie is hypocrisie and idolatry ; and for salutations , thou saith , we seldome use : and thou bringst scripture to prove , that christ and the saints saluted one another . their salutations are owned , and such salutations are practised by us in uprightnesse of heart , and true love without feignednesse ; but we cannot do as you do , bid a man god-speed , when he is not doing the worke of god , nor say farewell to them who are in their evill deeds ; nor as the world doth , with their good-evens , and good-morrows , and takes gods name in vain ; and if one do not answer them according to their light vaine mindes , they will fall a rayling and beating ; all such spirits we deny , and their salutations . in thy second observation . thou saith , do not we prove , that places of christian assemblies to be a church , and thou brings many scriptures to no purpose . thou bringst the 1 of kings , vers. 8. and 1 cor. 11. for the glory of the lord shall fill the house of the lord . and thou answerest , and saist , not the steeple-house , but the church . there thou hast added to the scripture , and divers other scriptures thou bringest , wherein the temple was called the house of god , and the store-houses were called the house of god , mal. 3. 10. all which scriptures i own ; but they are nothing to thy purpose ; that the temple was called the house of god , and the tabernacle the house of god , and the store-houses the house of god , this is granted . these were made and builded according to the command of god , wherein the lords treasure was which fed the poor , the fatherlesse , and the widow , and the priests and levites that ministred unto him ; which temple , priests , store-houses and tythes , were figures and shadows of good thing to come ; which when the good things did come , the figures ended . but when did god command your idols temples to be built ? and what are they a figure of ? that which thou shouldst have proved is , that your steeple-houses where you meet , anywhere in scripture is called the church of god . thou and thy master smith art offended that we call the place you meet in a steeple-house , and saith , take heed that no such language be spoken again as steeple house . why not ? huth not these houses steeples ? but we shall call it truly and properly as it is , the masse-house , which hath the crosses standing upon them yet , or an idols temple , which was dedicated for the idolatrous worship , and for the idoll masse , and other superstitious ceremonies ; your windows full of pictures , your walls full of images , and monks faces , and bears yet the popish names , as st. anthony , st. clement , st. dunstans , and st. patrick , and st. maries , and the like . you blinde men , full of ignorance , perverters of the scriptures , which would bring the scripture to prove your idolatrous masse-house to be a church , and calls it the house of god , & temple of god , when the first founder was an apostate ; and you who hold it up , and calls it a church , are of his brood , and are dead stones , which worhips in the dead house , and knows not what the church of god is ; and yet you say , to what end should we bring scripture to prove any thing by to these men ; take it not into your mouths , except you bring it for a better end , to make people believe that the prophets and apostles when they spoke of the house of god , and the church of god , spoke of your idoll-temple , or ever intended or meant your steeple-house , or old masse-house . and thou saith , few of the ministers in england thou believes henceforth will have any thing to do with us , for we are blind leaders of the blinde . i believe they see sufficiently they have come to great losse , and sees their weapons have not prevailed , but are become all like broken bowes , in which there is no strength , which they may all lay downe in the field of confusion where they set their battell ; but the lamb hath prevailed , and his weapons are spirituall , and they who follow him are skilfull to handle the sword , and are able to make war with the beast and all his followers ; and many are overcome , and the rest shall be subdued , and the day hastneth greatly , that they shall melt away that hate the lord . and as for christs saying , let them alone , they are blinde leaders of the blinde . this he spoke of thy generation the pharisees , who were called of men master , and loved greeting in the streets and market-places , and stood praying in the synagogue , in whose foot-steps the priests of england are , which christ cryed wo against , and now they are seen to be blinde guides , and leaders of the blinde ; for they whose eyes christ hath opened , hath ceased from such , and now bears their testimony against such . in the eleventh page thou goes on in thy blindenesse and ignorance , pleading for your publique place of worship , the old masse-house , set up by the injunction of the pope ; and you have taken their houses into your hands , and scoulds against them in it , when you are in the same nature : and thou bidst us read what conspirators and enemies of god use to do , in pslam 83. 3 , 4. they said , let us take to our selves the houses of god in possession . this was spoken of the heathen , of gebal , ammon , and amaleck , and the men of tyre ; who devoured , and destroyed , and sought to destroy the store-houses and synagogues that were used in the first covenant . and thou mayest take the application home to thy selfe , and to the generation thou art pleading for : have not the papists good ground to plead with you in this behalf ? was not the abbies , monasteries , masse-houses , tythes , oblations , and obventions , easter reckonings , peter-pence , the papists and jesuites maintenance ? and did not henry the eighth , who was the first establisher of your religion in this nation , did not he take them away from the papists ? and then the priests who denyed their holy father the pope , got their tythes and the maintenance , and took the masse-houses into their hands , and the tythes and easter reckonings : and if thou call these gods houses , and this gods maintenance for his ministers which maintained popery , then thou hast brought all these scriptures against thy selfe , and thou art in a great transgression ; and your schooles and colledges which thou ignorantly callest the schools of the prophets , like an unlearned man , and schools of piety , then the papists were prophets , and they were pious ; for these schooles and colledges were invented by them , and you have gotten these from them , to wit , the masse-house , schools , colledges , tythes , oblations , the papists maintenance , and their hire , and this is lawfull in your eyes , and yet you will call them impious and idolators : are not the things the same in your hands as they were in theirs ? but these things are quite another thing then was in the first covenant . these things are not to be paralleld with the synagogues , temples , store-houses , tythes under the law , for these were invented since the apostles dayes ; and the apostates , who went from the life invented them , when all wondered after the beast , and never mention a word of the scripture , as to thinke to prove these invented trumperies ; for the scripture never intends , nor them that spoke it forth , to patronize your deceit in these things . object . but it may be thou maist say , though these things fore-mentioned were set up by idolaters , and the places were made for an idolatrous service , and the maintenance and hire were to maintain idolatrous priests ; but now they are converted to a better use , and they are convenient to meet in , and convenient for our ministers maintenance . answ. did ever any of the ministers or apostles of christ goe into the iewes temple or synagogues to worship after christ was ascended , except it was to declare against them , and to bring people off them ; or did they take the jewish priests maintenance , which was commanded to be payd of god ? or did the ministers of christ exhort the jewes that believed , to build a temple or a synagogue to worship in ? or did any of the ministers of christ go into the temples of the gentiles to worship , or into the high places of the iews ? or did they receive the idoll priests maintenance , or the jewish tythes , or eate that which was sacrificed to idols ? if nay , where is your example ; i know you dare not plead commandement from the lord for these things . might not the jewes , when they had broken down the altars of baal , and destroyed the images and high places , and the beauty of them , have said , these are convenient places for worship , let us now worship here for conveniency ; and that maintenance of offerings that was offered to idols , let 's take them , and give them to our priests and levites , and let us offer them unto god ? if these things had been justifiable , then yours are justifiable now ; but if condemnable then , yours condemnable now ; and so let your mouths be stopped and speak no more so proudly , nor bring no more such impertinent proofs and arguments for your deceit ; for that is enjoyed that weighes you all , and can judge all your deceit . and for barbarisme , and heathenisme , and heresie thou speaks on , which layes the lords vineyard waste , it 's brought in , and dwels among you , and the fruits are manifest in most of your steeple-houses or masse-house as witnesse your ringing of pans , candlesticks , frying-pans , throwing water , and rude behaviour , which hath been used by your church-members , as fighting , beating , punching , tearing of cloaths , haling out of your assemblies them that come in the name of the lord ; and these be the fruits of barbarous heathens , which are not brought forth anywhere but among you ; but it may be thou wilt call this civility and courtesie , and the tribute of the nation : and for heresie both in doctrine and worship , none are to be compared unto you for unsoundnesse and ignorance ; for i looke upon you as the tayle of all the people in the nation : and the vineyard of god that thou speaks on , is no where layd waste so much as among you masse-house worshippers ; for you are like bryars and thornes , scratching , rending , tearing and haling , and are as a field untilled , and as a waste howling wildernesse , that knowes not when good comes ; and that your ministers are those proud phantastick sprits that have taken upon them to preach , who denies an immediate call . neither are they approved of his church which is in god , the pillar and ground of truth ; but onely they are approved by man , and by the colledges , which were invented by the pope , where more deceit and foolish fopperies are practiced , then in any society in the nation besides ; for them that denies an immediate call , and an infallible spirit , i deny them to be any ministers of christ , and so doth the church of christ who meet in his name ; but such are your ministers , therefore we have turned from them many years ago . and the next thing that thou art offended at is , that a woman spoke in a meeting near 〈◊〉 ; what if ten had spoke , if they had spoke by the spirit of the lord , what offence had it been ? did not god promise by ioel , that he would pour forth his spirit upon his daughters , and they should prophesie ? and wouldest thou stop them ? and priscilla instructed a minister , better then any of your parish tything priests , to wit , apollo . and had not philip three daughters did prophesie ? and was there not women with clement that were fellow-labourers in the gospell ? ( and what though she that was in the transgression was to keep silence in the church ? ) doth it therefore follow that they that are come out of the transgression , are to be silent in the church ? is this good logick edward ? if christ be in the male , and in the female , may he speake in the male , but not in the female ? doth not the apostle say ; the man is not without the woman , nor the woman without the man , but both in the lord ? and if the woman be in the lord as well as the man , may not the lord speak in her ? art thou one of them that wilt limit the holy one ? what if he speake in a dumb asse , and reprove the madnesse of the prophet balaam ? and if hee should doe so now , to reprove the mad prophets that are in balaams way , loving the wages of unrighteousnesse now , as he did then ? will you reprove god ? he that reproves him shall answer it ; and he that gainsayes either son or daughter , shall perish in the gain-saying . and now i come to thy third observation . the third observation . thy eye being evill , thou canst not see when good cometh ; and thou art one of them who watcheth for iniquity , that thereby thou mayest blaspheme the name of god and his truth , which thou art out of . and as for our tenets , which thou saith thou hast named and shamed ; thou no more knows us , nor our tenets , then thou knowest from whence the winde comes , and whither it goes : for all our words are as a parable to thee , and thou knowest not what we say , although thou hast catched and snatched up some of our words brokenly to quarrell with ; yet we are hidden from thee , and a gulfe is between thee and us , that as thou canst not apprehend nor comprehend ; but first a terrible day must come upon thee , and those things which thou hast laid down to be our tenets , thou doubtest whether they be or no , manifest by thy owne words . if we say so , and if we hold so , thou had better have been certain before thou hadst shewed thy selfe too imperious and arrogant , of sham●ng them , when thou knowest not whether we hold them , as thou hast layd them downe in thy owne words , the shame at last will come upon thy selfe ; and that rash , hasty , raging spirit , by which thou utterest forth all this mudd and dirt , every one may see in this observation thy deceit manifest . and the first thing that thy darke minde stumbles at is , that some have said , that they that have the spirit of god are equall with god . he that hath the spirit of god , is in that which is equall , as god is equall , and his wayes equall ; and he that is joyned to the lord is one sprit , there is unity , and the unity stands in equality it selfe . he that is borne from above is the sonne of god , and he said , i and my father are one . and when the sonne is revealed , and speaks , the father speaks in him , and dwells in him , and he in the father . in that which is equall in equality it selfe ; there is equality in nature , though not in stature . goe learn what these things mean , the understanding and learned will know what i say , and this is neither damnable nor blasphemous ; but on the contrary , it is saving and precious to them that believe . and thou concludes , though they be glorified in heaven , yet are not equall with god . here thou blasphemes ; the son is glorified with the father in the same glory he had with him before the world began ; the glory is in purity , equality , immortality , and eternity ; but for thy proof thou bringst psal. 86 8. for who among the gods is like unto our god and again , there is none like unto thee , o lord . here thou hast gone about to prove more gods then one in heaven : were the gods glorified in heaven , which were not like the living god ? or were they in heaven , which were not like the lord ? what blasphemy is this ? they that are in heaven are like him in his image , and not like any other ; but in the world there are gods many , and lords many , but that is not in heaven : there are no gods nor lords in the world , nor in the earth , that is like the living god and living lord of heaven and earth ; and many such nonsensicall phrases hast thou uttered , and foolish impertinencies ; and thou hast scarce cited one scripture , but thou hast either misapplyed , or wrested , and perverted , being very ignorant and unlearned ; and thy masters for whom thou contendst , will never receive much honour nor credit by thy writing , or vindication of them . but to the second particular , which thou calls our tenet , is , that christ jesus is not glorified in his humane nature , and that he hath no reall body , but his mysticall body , and this thou sayest is contrary to scripture , luke 24. 3. 9. and acts 3. 20. john . 17. and in this thou sayest , we are shamed . i say thou hast shamed thy selfe , and hath cited these scriptures to no purpose at all , none of all these speaks of humane nature , or mysticall body ; but this i say , he is glorified with the father in a spirituall body , in the same glory he had with the father before the world began . and the same jesus which was of the seed of abraham according to the flesh , and the sonne of god according to the spirit , is glorified with the father , the man christ jesus , he is set downe at the right hand of god ; but if thou meane by humane , a carnall body , or the same flesh that thou hast on ; deal plainly with us , and nakedly , the next time thou or any of thy teachers writes , and prove us by scripture where the church is called his mysticall body ; or where hast thou got these new coyned words , as humane nature , and mysticall body ? correct thy pen , and let no such popish phrases come in print again , least thou shame thy selfe more , instead of shaming of us : and thou concludes , if any say here he is , or there he is on earth , believe them not . where learnedst thou this article of faith , i pray thee shew me ? is he not both in heaven and earth ? how should he restore the earth and all things into their purity , if he must not be manifest in the earth ? what , wilt thou confine him to , or in a place ? doth not his presence fill heaven and earth ? is he divided from his presence ? but may be thou wilt say as thy generation doth , that ●e is in the earth by his spirit , and in heaven in his body or person , distinct from his spirit . if so , then you divide christ , and a person without a spirit , and not christ . i will aske thee a question ; no man hath ascended up to heaven , but he that came downe from heaven , the sonne of man which is in heaven . where was the sonne of man , or the man christ when this was spoken ? if thou canst see this , thou mayst be ashamed to shut christ out of the earth , or from among his saints , where his presence , his arme , his hand and his power is , which is not divided from his body ; but i know thou art deafe , and canst not heare what i say , and thou bringst heb. 10. 12. after he had offered one sacrifice , sate downe at the right hand of god ; that is sayst thou , in his humane nature . the shame is come upon thy selfe , who have added thy owne imagination ; and let all see whether the scripture speak of humane nature ; but thy folly must be manifest to all . thy third particular that thou names , and as thou sayest shames , is , if wee say wee are without sinne , we deceive our selves . thou hadst better have enquired perfectly whether we said so or no , before thou hadst undertook to reprove upon so doubtfull termes , and thou bringst prov. 20. 9. for who can say my heart is clean . he can say so , and speaks truth , whose heart god hath cleansed by the blood of christ from all sinne : and then thou bringst job 9. 20. if i justifie my selfe , my owne mouth shall condemn me . that 's true , we justifie not our selves , neither selfe ; but denies selfe , and selfe is condemned , and christ , gods righteousnesse is become our justification . and then thou bringest paul , phil. 3. not as though i had already attained , but follow after , that i may apprehend . what of that , he was in his growth , and was come to that which was perfect , and did believe to attain to the stature of a perfect man . and then thou saith , i tell you , you are not perfect , your contempt of the ministers of christ , and perverting the doctrine of christ are characters of sin . that shall stand for thy selfe , and thy masters whom thou art joyned with , who sets up popish trumpery in stead of the ordinance of christ ; and sets up the precepts of men , introduced in the apostacy , for the doctrine of christ : and then thou concludes , the scripture hath concluded all under sinne , all in the first adam ; but i hope the scripture doth not conclude all under sin in the second adam : neither doth conclude him under sinne that 's borne of god , who sins not . and if thou make any such conclusion , thou gives thy verdict for the devill , and not for god : then thou saith , i am not pleading for sinne . thou art pleading for nothing else but for sinne and imperfection , in which the devils kingdome stands ; and thou saith , thou hast cause to cry out , o wretched man that i am ! so thou hast indeed ; hast thou repented of thy drunkennesse ? how long is it since thou fell off a bridge , being drunke , and broke thy leg ; but it is like , for thy good service done to thy master , in writing this lying scrole , he will give thee an absolution for that transgression . the fourth particular which thou calls our tenet , is , that we deny the scripture to be the word of god ; and thou hast brought many scriptures to prove that they are ; but they are as impertinent to the thing as thy former about the steeple-house , or masse-house . thou hast brought many scriptures , jer. 37. 8. how they are called the words of the lord , who ever denyed that ? but the word spoke the words , and the word is greater . 2 tim. 3. 16 all scripture is given by divine inspiration . i deny that , some was spoken by the devill , and some by wicked men , and i hope thou wilt not call that divine inspiration . then thou may be wilt conclude , i deny the words of paul to timothy . i deny the word is , it is an addition of the translator , which word alters and varies the true sense of that scripture ; but all scripture given by inspiration of god is profitable for doctrine , &c. but knowest thou no distinction between inspiration and tradition ? you have it by tradition , the saints by inspiration . it 's a dead letter in it selfe , and as it is spoken from your mouthes , who speak of it by tradition ; but from them that were inspired , the living spirit uttered forth living words ; but what is all this to prove the scripture or writings to be the word of god . and then thou cites 2 cor. 4. 7. not handling the word deceitfully . what doth this prove ? nothing at all ; and all the rest that thou hast cited is nothing at all but what we have answered over and over many times , wherein all that have any understanding in the knowledge of god are satisfied : that which thou shouldst have proved by the scripture , is , where the scripture , or writings , or letter doth title it selfe the word of god . it is granted , they are the words of god , and the words of holy men inspired : so in thy owne words , i say , take thou notice , though thou art confident and presumptuous , in this thou hast shamed thy selfe , and not us . the word was before either scripture , writings , or bible was ; which word is greater , and gave them a being : and thou that wouldst set that which is brought forth by the father , above the father , art out of the apostles wisdome , speaking a similitude ; he that builds a house , receives more honour then the house . now to call the scripture the word , is to give as much honour to the house , as to him that builded it ; but in a word , this i say , what ever the scripture doth testifie of it selfe , or call it selfe , that i owne it to be : and if any man call it another thing , it shall testifie against him ; and so thou that hast gone about to set up the words which were spoken in time , above or equall with the word , that was before all time , art ignorant , and unskilfull in the knowledge of god , and silence would better become thee . ●n thy last page thou saith , how often have wee beene called upon to make known to the world what we hold , and what we would have : are you the men raised for this worke alone , to cry downe tythes , and speake against lace , ribbons , and cuffs ? is there nothing for us to do ? then this declare , that this is enough to salvatior . i say , we have declared more in the world then they do receive or believe , and we have published the will of god to the earth in many things , and shall further proceed as the spirit of the lord shall direct us : and that which we would have , is , the old dragon chayned , and the whore burnt with fire , and her merchants cease trading , and the sea dried up upon which she sits , and upon which the merchants trade , and the beast and all the false prophets , deceivers and antichrists , which have all had their rise since the ascension of christ , we would have these be all shut in the pit again ; and we would have the lamb to reigne , and the everlasting gospell to be preached again , the power of god ; and we would have the earth restor'd , and we would have everlasting righteousnesse to reigne in the hearts of people , and lawes , as at the first , and counsellors as in the beginning , who iudge not for rewards ; and ministers , such as were in the primitive times , who will preach without tythes , hire , and set wages , and without the popes maintenance . if thou canst receive these things , i will shew thee further it may be hereafter , if i heare any more from thee . and we are the men that are raysed up for the worke , to declare against pride in the ground , and also in appearance , as against lace , cuffs and ribbons ; and thou askes , if there be nothing else : hast thou denyed these , and the spirit that leads to the abuse of gods creatures ? when thou hast , i will sh●w unto thee there is something else to be done ; but if thou doe not obey that which is manifest , why wouldst thou know more to adde to thy condemnation : and we do not say , that casting off these things is all that is required to salvation , thou bids us declare if there be any thing else ; so i shall , so that thou hearken to it , and receive it , else thy condemnation shall be greater then if i had written nothing . thou must repent of all thy sinne , and turn from it , and know the judgement of god for it , and deny thy selfe in every thing , and lay downe thy life also , and take up his crosse daily , and be crucified to the world , and cease from all thy owne words , actions and thoughts , and come to taste of death before thou come to know him to live in thee to be thy salvation ; canst thou do this ? when thou witnesseth this done , then thou shalt know further what god requires ; but a terrible day will come upon thee before these things be fulfilled in thee ; though thou be more stout then thy fellowes , i know him who is able to break thy horn which thou hast exalted against the lamb of god and his followers . and for thy exhortation , not to seed on husks , take it home to thy selfe , for thou hast nothing else to feed upon ; the words of the saints at best , without the life , or else some innovated invented trumpery of the whore , of whose cup thou hast drunke , makes thee speak forth all these venomous words against the life and power of god in his people . and thou concludes , what thou hast written is as much for our conversion as refutation . both alike indeed , for thou hast done neither ; but hast conceived and brought forth winde , and spent thy time for nought . alas poor man , tellst thou of converting , who art not come out of the grosse pollutions of the world ? who art not ceased from drunkennesse ? and art pleading for masse-houses , tythes , hirelings , and popish inventions , and art offended ; we should declare against ribbons , cuffs , and lace ; what shouldst thou convert any too , except to make them two-fold more children of the devill ? and what shouldst thou refute or confute ? wilt thou say one shall not steal , and dost thou ? wilt thou say one should not be drunk , and art thou ? and wilt thou say one should forsake all sin , and yet say none must be cleansed from it , but be alwayes miserable men , and wretched men ? be first convinced in thy self and turne from thy evill deeds , before 〈…〉 more of converting or refuting any ; for 〈…〉 when all shall be set in order before thee what thou hast done , and thou shalt receive according to thy work ; and thou shalt then see this worke to be for condemnation , which thou hast published against the truth , which shall and must abide for ever ; and they that are in it , and walk in it shall be everlastingly happy , and shall reigne as kings and priests unto god for ever ; and over all deceit , and shall live to confound all the children of falshood in all their devices . the end . decimarum et oblationum tabula. = a tithing table or table of tithes and oblations, according to the kings ecclesiasticall lawes and ordinances established in the church of england: now newly reduced into a booke. contayning as well the very letter of the law vnder which these rights be seuerally comprised, together with such questions of tything, and their resolutions by the lawes canon, ciuill, and approued doctors opinions of the same, as be ordinarily moued, and which doe often proue to controuersies heerein: as also a briefe and summarie declaration of composition, transaction, custome, prescription, priuilege; and how they preuaile in tything. compiled by w.c. bach. of the civill lavv. tithes and oblations according to the lawes established in the church of england w. c., bachelor of the civil law. 1633 approx. 77 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a17509 stc 4323.6 estc s109042 99844692 99844692 9526 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17509) transcribed from: (early english books online ; image set 9526) images scanned from microfilm: (early english books, 1475-1640 ; 1347:10) decimarum et oblationum tabula. = a tithing table or table of tithes and oblations, according to the kings ecclesiasticall lawes and ordinances established in the church of england: now newly reduced into a booke. contayning as well the very letter of the law vnder which these rights be seuerally comprised, together with such questions of tything, and their resolutions by the lawes canon, ciuill, and approued doctors opinions of the same, as be ordinarily moued, and which doe often proue to controuersies heerein: as also a briefe and summarie declaration of composition, transaction, custome, prescription, priuilege; and how they preuaile in tything. compiled by w.c. bach. of the civill lavv. tithes and oblations according to the lawes established in the church of england w. c., bachelor of the civil law. clark, william, bachelor of the civil law, attributed name. [64] p. printed by thomas purfoot, london : an. dom. 1633. w.c. = william clark? also erroneously attributed to william crashaw. a revision of: tithes and oblations according to the lawes established in the church of england. signatures: a-h⁴. identified as stc 6012 on umi microfilm. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general 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up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -great britain -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-06 andrew kuster sampled and proofread 2005-06 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a honi soit qvi mal y pense diev et mon droit . decimarvm et oblationvm tabvla . a tithing table . or table of tithes and oblations , according to the kings ecclesiasticall lawes and ordinances established in the church of england : now newly reduced into a booke . contayning as well the very letter of the law vnder which these rights be seuerally comprised , together with such questions of tything , and their resolutions by the lawes canon , ciuill , and approued doctors opinions of the same , as be ordinarily moued , and which dee often proue to controuersies heerin : as also a briefe and summarie declaration of composition , transaction , custome , prescription , priuilege ; and how they preuaile in tything . compiled by w.c. bach . of the civill lavv. london , printed by thomas purfoot . an. dom. 1633. annexed herevnto svmmarily , such statute lawes of the land concerning these rights , as haue been herein authorised , and now doe remaine in their force accordingly . to the easie and plaine instructions of all the kings subiects ecclesiasticall or lay , within his maiesties dominions , interessed , whether in these rights to demand them , or bounden to performe the same . eccl. 25. hallow thy tythes vnto god with gladnesse : prou. 3. so shall thy barnes bee filled with plenteousnesse , and thy presses flow over with sweet wine . the preface . the canon and civill lawes ( christian reader ) since first k. henry of happy memory the eight , dismembred their bodies , a and restored to the diadem of the land ( over the state ecclesiasticall ) the ancient iurisdiction of the crowne , they haue and do lie hidden , such of them as k. henry then continued , and k. edward b that succeeded him , intituled in his raigne the kings , and afterwardes were the late queenes deceased , and as they bee novv tearmed , the kings ecclesiasticall lawes , ( the former statutes revived by her maiestie , c in the first yeare of her raigne ) they have , these lawes , and doe lie hidden in manifold , darke , and dangerous corners , in practise onley familiar in consistories , and their knowledge to the countries obscure : hence are the manifold vntimely customes and prescriptions that wee have : i inveigh not against them , neither custome nor prescription , that bee perfect now and in their perfect being , i would not be taken , or rather mistaken so : but they be weeds in their growing & all their ingendring time , wherein ( only ) they give place to prevention : they bee lawes of themselues ( in their ripenesse , inviolable d . if therefore some insight into these lawes , and knowledge succeeding this long obscurity , may worke another effect in the time to come , none can say vprightly now that he is , may be , or his posterity after him ( if not benefited ) damnified thereby : happily i may be charged ( in translating ) to haue damnified the lawes , i haue shadowed ( i confesse ) their first and originall grace , such beauty haue they and elegancy too , in the latine tongue : but i write to english-men ; and such as not so much affect to heare of the beauty , as they be desirous to vnderstand the benefit of their lawes : for such i haue framed this tything table , and replenished ( as my slender skill would serue ) the same , with necessary , dispersed , and scattered lawes , not hurtfull , considered as they be delivered , nor preiudiciall to the royall prerogatiue , nor repugnant to the lawes , statutes , nor customes of this land. tythes ( by sale ) be turned into chattels e , and made of spirituall , temporall things : in debate ( of the right of patronage ) in tythes , and exceeding the fourth part of the value of the church f , where great wood is demanded in the name of silva caedua g , in tythes and oblations , where there is any state of inheritance h , and where they be demanded , and be neither due nor accustomed i , the kings prohibition doth lie in all these cases and no consultation : otherwise , and without such temporall mixtures , prohibition hath no place k : but the iudge ecclesiasticall hath power to proceed , notwithstanding the kings prohibition l . conceiving them therefore ( christian reader ) as they be meant , and mentioned to be presented vnto thee , viz. as they be meerely spirituall tythes and oblations , and without any temporall mixture , thou shalt not misconstrue the author , nor deceive thy selfe . farewell . london the twenty ninth of aprill . 1591. the readers ( ever ) in the lord , vv. c. a briefe collection of the letter and tearmes of the law , with their seuerall expositions in english ; and of all such questions of tything which be mentioned and contayned within the body of this table , whereby every tythable thing and question that is moved and answered of the same , is readily found . the first question . decima de frugibus , i. of. harvest fruites , sowne , mowne , reaped , gathered , bound or loose in heape , shocke or sheafe . 1 when they be tithable , and such other praediall tithes , whether it be lawfull to the owner to dispose any manner of way of any part of the fruits before division be made , and the tenth part be severed from the nine parts ? 2 if a stranger shall prescribe tithes in another parish , and there shall happen afterwards barren and wast grounds to be tilled , whether the stranger that prescribeth , or the church where the grounds doe lie , shall reape the tithes ? 3 if one shall haue right of tyth in a wood , and that wood become afterwards arable ground , whether his right continueth in the corne ? the second question . decima de siluis caeduis , i. of woods felled ; and preserved to grow againe . decima de lignis , i. of wood not in vse , nor apt for timber , but for fyring . decima de thenitijs agrorum , i. of trees planted for fencing of grounds , in fields , pastures , and hedge-rowes . decima de turuis , i. of turues growing in fennish & moorish soiles as in the isle of ely. 1 wood of 20. yeares growth and vpward , whether it bee tithable or not ? and what of lopping of timber trees ? 2 when woods be felled and sold , who shall answer the tith ? the buyer , or the seller ? 3 if the inheritance of a wood be sold , that is in arrerages for tyth , whom the parson may implead ? 4 turues , amongst what tythes they be reckoned ? the third question . decima de pasturis , i. of pasture grounds . 1 if they be fed , how the tith shall be answered ? the fourth question . decima de fenis , i. of hay . 1 hay , of what places ? and what tyth it is ? the fift question . decima de lana , i. of wooll . 1 whether the sheepe of sons and daughters be tithable ( or not ) with their fathers flocks wherein they do goe ? 2 where sheepe bee remoued from one parish to another , how the tith is divided by rate and proportion of time ? 3 if strange sheepe bee brought to another parish and there be clipped or shorn , how they be tithable there ? the sixt question . decima de agnis , i. of lambs . decima de vitulis , i. of calues . decima de porcellis , i. of pigges . decima de pullis , i. of colts . 1 whether the parson may expect his lambe ( the next yeare following ) if the parishioners number in any one yeere amounteth not to ten ? and what , if he fayleth then ? 2 when yeawes be remoued , and other such cattell and beasts from one parish to another , how the severall churches be interessed in the tyth of their lambs , and such other increase . 3 of lambe , calfe , kid , colt , pigge , &c. and when is their tythable time ? the seuenth question . decima de lacte , i. of milke . decima de caseo , i. of cheese . 1 milke and cheese how ? and when they be tythable ? 2 if cattell feed in one parish and couch in another , how the profits be tythed ? 3 where cheese is tythable , and the number of cattell so small that none can bee made ; how the tyth shall bee answered for their small proportion ? 4 where milke of sheep is tythed in kind , how they be tithable ( for their pasture ) in the vvinter when they doe yeeld no such profit ? the eight question . decima de fructibus arborum , i. of fruites of trees . 1 of apples and other such fruits of trees , what of their tythable time ? the ninth question . decima de seminibus , i. of seeds : hempe , flax , onions , rape , and such like . decima de herbis , i. of pot-hearbs . decima de curtilagijs , i. of places adioining to mansion houses , applied to seeds and hearbs . 1 of seeds and hearbes what manner of tythes they be ? the tenth question . decima de pannagijs siluarum , i. of mast , of beech , or oke , or such like . 1 of mast , what , when it is given ? and what , when it is sold ? the eleuenth question . decima de molendinis , i. of mils , forced by wind , water , &c. decima de vivarijs , i. of parkes , warrens , pooles , ponds , &c. decima de bestijs guarenarum , i. of wild beasts vnder custody &c. decima de columbarijs , i. of doue-cotes , or houses . decima de apibus , i. of bees . 1 what manner of tithes they bee ? and how they be tithable ? the twelfth question . decima de aucupijs , i. of fowlings . decima de venationibus , i. of huntings . decima de piscationibus , i. of fishings . 1 beasts , fishes , fowles , how ( diversly ) they be tythed , ( diversly ) considered . the thirteenth question . decima de cignis , i. of swannes . decima de aucis , i. of geese . 1 of swannes , geese , ducks , and how they be considered of . the fourteenth question . decima de ouis , i. of egges . 1 of egges , where tythes bee yeelded , whether chickens be tythable there ? the fifteenth question . decima de artificijs , i. of crafts , and manuall occupations . decima de negotiationibus , i. of trades by wares , marchandise , &c. 1 of personall tythes , what time , place , and persons , be required in them , and of whom the church is forbidden to receiue either personall tyth , or oblation ? the first question . decima de frugibus , i. of harvest fruites , sowne , mowne , reaped , gathered , bound or loose , in heape , shocke or sheafe . 1 when they be tithable , and such other praediall tithes , whether it be lawfull to the owner to dispose any manner of way of any part of the fruits before division be made , and the tenth part be severed from the nine parts ? 2 if a stranger shall prescribe tithes in another parish , and there shall happen afterwards barren and wast grounds to be tilled , whether the stranger that prescribeth , or the church where the grounds doe lie , shall reape the tithes ? 3 if one shall haue right of tyth in a wood , and that wood become afterwards arable ground , whether his right continueth in the corne ? questions of tithing , and their resolutions . the first question . 1parishioners out of their haruest-fruits ; specified vnder the word frugibus ( before their tythes assigned of the same ) diminish their fruits , some one way , some another : admit to godly or prophane vses : or ( as their manner hath beene ) to the satisfying therein that labourers their wages . the question is , whether this be lawfull ? it is answered , a fraud vnto the church : for this alowance ( if any such be ) not otherwise ought to be made , than forth of the nyne parts : and the reason is , decima debet solui sine diminutione , &c. tyth must be payd without any diminishing a . 2 the parson of the rectorie of a ( iure praescriptionis ) i. by right of prescription , hath interest in and to the prediall tythes of the parish church of b , where there bee converted ( into tillage ) diuers barren , heath , and wast grounds , that neuer before yeelded any profit to the church : the question is , ( now ) of these tythes , and which of the churches shall haue them ? it is answered , that the parish church of b shall haue these tythes , because they bee decimae noualium , i. arising of such grounds that neuer were manured nor yeelded before any profit at all to the church : and the reason is , by the foundation of euery church , the tythes in generall of that and every parish , are due to their owne proper and peculiar church b . now , for as much as the church of a could neuer before be in possession of the tythes of these wast grounds , because they neuer were in being c , and that the law is , that tantum praescriptum est , quantum est possessum , & non plus , i. so much ( and no more ) in prescription , than in possession d : and again , in that prescription is not extended ad futura , i. it reacheth not vnto profits of tythable grounds to come e , summae aequitatis est , &c. i. the premisses considered , it standeth with great equity , in this case , that the church of b shold reap & perceiue these tiths f . 3 but note , it is otherwise where one shall be in possession of the tyth of corne , or of pasture , or of wood , or of any prediall tythes whatsoeuer arising in the grounds wherein he prescribeth , howbeit afterwardes there bee planted or set or sown in the same any strange plant , seed , or hearbe , that neuer grew before in these grounds . for example : millet is sowne or saffron , where corne hath beene sowne vsually and euer before , and as the maner is , in some parts of this land to sow in their pasture grounds the hearb that is called glastum or isatis , caesar writeth of the old brittons that they vsed with this hearbe to smeare their faces , to the end to seeme terrible to their enemies in warre : we call it in english wadde or woad . againe , apples , or nuts , bee newly planted where neuer they grew before : and so ex nemoribus , i. of woods that be conuerted to arable grounds : the tythes in all these cases bee payable as before they were of the former fruites , and to whome the former fruites were tythable before , namely , to the parson or church that prescribeth , and the reason is , viz. praescriptio est realis censenda . i. terram concernens , non speciem fructuum perceptorum , i. prescription is reall , that is to say , respecting not the new or neuer tithed fruits , but the tythable grounds that bringeth them forth g : in respect whereof , that is , of the grounds , the tythes whereof forepassed , haue beene ( without discontinuance or other interruption ) continued and possessed , it is thus affirmed ( in these cases ) of prescription , viz. praesciptio extenditur ad particularitatem iuris apprehensi , sub vnico iure vt vniuersali , i. prescription is extended to euery particularity of right apprehended , as it were , vnder that particular , as generall h otherwise it should be in potestate serentis , i. in the owners power ( changing the fruits ) to prevent anothers right in the tythes of his certaine , knowne , and tythable grounds : contrary to the rule of the law , viz. id quod nostrum est sine facto nostro à nobis avelli non potest , i. that which is mine cannot ( without my fact ) be taken from me i . looke the statute de noualibus , i. of barren , heath , and waste ground , 2. ed. 6.13 . and looke the statute for prediall tithes , and tithable places , 2 ed. 6.13 . the second question . decima de siluis caeduis , i. of woods felled , and preserved to grow againe . decima de lignis , i. of wood not in vse , nor apt for timber , but for fyring . decima de thenitijs agrorum , i. of trees planted for fencing of grounds , in fields , pastures , and hedge-rowes . decima de turuis , i. of turues growing in fennish & moorish soiles as in the isle of ely. 1 wood of 20. years growth and vpwards , whether it bee tithable or not ? and what of lopping of timber trees ? 2 when woods be felled and sold , who shall answer the tith ? the buyer , or the seller ? 3 if the inheritance of a wood be sold , that is in arrerages for tyth , whom the parson may implead ? 4 turnes , amongst what tythes they be reckoned ? the second question . 1of woods and wood , contayned and specified vnder the words silvis caeduis , lignis , thenitijs agrorum , some of them exceed the growth of twenty yeares , and some of them not felled within the memorie of man , peraduenture not of an hundreth or two of yeares : there groweth a question of such woods for the tythes of the same : it should seeme , the parishioner herein may plead for the one ( against the parson ) the statute of silua caedua , that exempteth wood of twenty yeares growth and vpwards , from the payment of tythes : and ( for the other ) both the statute and prescription , in that the tythes therein were neuer performed : interpreting the statute no further than the statute explaineth it selfe : it is answered by the canons alleaged , so farre forth ( with protestation ) and no further , then the statute shall permit , that wood not in vse nor apt for timber is tythable , body or bough , felled or lopped k . as for prescription , it is answered , praescriptio locum habere non potest , vbi illi cui ius competit agere non potest , cum cesset materia de qua experiatur , i. prescription hath no place , where the interessed ( in his right ) can make no demand , the matter ceasing wherevpon he should worke : for example , of wood neuer cut , the tith could neuer be demanded l . but whether the loppings or bootes of such trees the which the common lawes of the realme account timber be tythable or not , is not yet decided by that law. 2 it is a question , when vvoods so selled bee sold , who shall answer the tythes , the buyer or the seller ? it is answered , the buyer m shall answere the tyth : and the reason is , decima sequitur fructus , & cum onere fructuum decimae transferuntur in alterum , i. tythe doth follow the fruits , and fruits bee translated into anothers right together with the burthen of tythes n . 3 where the inheritance of a wood is sold , the tythes whereof for certaine yeares forepassed , by the seller hath been detayned and wrongfully substracted from the church , it is a question whom the parson may implead : it is holden , he may implead the one or the other at his owne choyce o , but he can recouer but of one p . but by the statutes of the land , the seller only , in this case , shall bee impleaded and sued vnto treble damages , 2 ed. 6.13 . and not the buyer who tooke not the tyth away . 4 de turvis , i. of turues , they be tythable , and comprehended vnder the word lignis , because they be so applyed , that is , for fyring q , and reckoned in the number and amongst prediall tythes . the third question . decima de pasturis , i. of pasture grounds . 1 if they be fed , how the tith shall be answered ? the third question . 1of pasture grounds , when they be fed , it is a question how the tyth shall bee answered ? it must bee considered whose the grounds be , whether the owners of the cattell that fed them , or a strangers of another parish . in the first case , if the cattle be such that yeeld profit to the church , the tyth is satisfied in the fruits of the beasts r . in the other case , it must be considered of the stranger , whether he selleth or giueth franckly to the owner of the cattle , the pasturage of his grounds : the stranger if he sell it , is answerable for the tenth penny : the parishioner , if freely he receiueth it , is answerable for the estimation s . but note , the estimation shall not be answered , but where the grounds with beasts be fed , nullam ecclesiae vtilitatem alias , &c. i. yeelding otherwise no profit at all to the church , of which sort be horses , oxen , and such other barren beasts . in other profitable cattell , the tyth is intended ( as aforesaid ) to be answered in the fruits t . but note , that generally the occupyer of the pasture is to pay the tyth , and so is the custome . the fourth question . decima de fenis , i. of hay . 1 hay , of what places ? and what tyth it is ? the fourth question . 1 de fenis , i. of nay , according to the exposition of the word , the tyth is payable , viz. of the grasse withered or greene , perceiued and taken in meddow , pasture , great or small , or in other place , places , or angles ( so within the limits of the parish ) wheresoeuer u : question hath been moued of this tythe to this effect , that is to say , whether it be prediall or personall : it is answered to be prediall x : for how be it the industry and labour of the person may seeme and be alleaged more to preuaile ( as they tearm it ) in the making thereof , then the nature of the ground , yet in that it is perceiued of the ground , and gathered of and from a place certayne , in some one or other knowne , certaine , and limited parish , it is tythable as other prediall tythes be y , that is , to that parish church where the grounds doe lie , without deduction of charges . the fift question . decima de lana , i. of wooll . 1 whether the sheepe of sons and daughters be tithable ( or not ) with their fathers flocks wherein they do goe ? 2 where sheepe bee remoued from one parish to another , how the tith is divided by rate and proportion of time ? 3 if strange sheepe bee brought to another parish and there be clipped or shorn , how they be tithable there ? the fift question . 1of profits and increase of such profitable beasts before mentioned , and specifyed in particular vnder the words lana agnis , question is moued to this effect , there be in one familie diuers persons hauing to the number of 3 , 5 , 6 , 8 , or 10 lambs or fleeces of woll more or lesse , their sheepe be depastured and so be reputed part and parcell of the flocks wherein they walke , couch , and do feed : the question is of their tythes , whether they be tythable with the flocks , or in their seuerall parcels ? it is answered , in their seuerall parcels , and the reason is , animalia quae gregibus alienis admixta sunt , remanent eorum propria non quorum sunt greges , sed quorum sunt animalia : i. beasts intermingled with other mens flocks , doe remaine notwithstanding proper and peculiar vnto those , not whose be the flocks , but whose be the beasts z . howbeit in countries where persons such as sons , & daughters , in their fathers power , gouernement , maintenance , and finding , shall haue such beasts or cattle intended in law , and counted in bonis profectitio & aduentitio , i. accruing and growing by their fathers or friends by the mother side , by gift , procurement , or otherwise , in which beasts their fathers are interessed , in the vse and fruits , the bare property remayning to the children , the tythes of these beasts shall bee reckoned with their fathers a , and not in their seuerall parcels , and the reason is , vt ipsarum rerum quae in fructu sunt & patri adquiruntur , pater soluat decimam , &c. i. of things in increase and procured to the father , so shall the father be answerable for the tyth b , the property notwithstanding reserued to him or her to whom it belongeth , his son or daughter . but for that patria potestas , i. that legall power and prerogatiue of fathers is not in vse , neither yet profectitium nor adventitium peculium are knowne in england , the beasts of sonnes and daughters here mentioned ( in respect of their tyth ) shall not be reckoned with their fathers cattle , but as the cattle of other strangers : and what is giuen by the father to the sonne or to the daughter , is their 〈◊〉 , except the father by expresse words shall reterne the fruits of such cattle so giuen , to himselfe . 2 where such cattle be remoued from parish to parish , and question be made what proportion of the tythes is due to each parish , the custome of the place must be obserued : otherwise the law is , viz. quaelibet ecclesia pro rata temporis portione decimas percipiet , i. euery church shall receiue it tythes by rate and proportion of time : but the question is , of what space this rate and proportion is meant ? it is answered , of xxx . dayes , and so to be rated by thirties from thirty to thirty , minori triginta dierum spatio in rata temporis minimè computando , i. under or lesse then the space of xxx . dayes not to be counted in rate and proportion of time c : for example , the parishioner hath forty sheeps which yeeld him at shearing day fourescore pounds of wooll : that church is interessed intyrely in the tyth in whose parish the whole yeere they couched and depastured : that church in the halfe , that is , in the tyth of forty pounds where the halfe years they couched and depastured : that church in twenty pounds where they couched three months and depastured : and so ratably foure months , fiue months , more or lesse accordingly : and that church in whose parish they couched and depastured but one month , that is xxx . dayes , but in the tyth of the twelfth part thereof , that is , of the whole fourescore pounds , but the tenth of sixe pounds and a halfe , and vnder thirty dayes as afore is sayd , no allowance at all d . but note , if the whole time they couch in one parish , and depasture in another , the tyth shall be diuided e . 3 if peraduenture they come from a strange and vnknowne place to any parish to bee clipped or shorne , there the tyth must bee payd , except it may appeare the same to be satisfied to the church whence they came f . the sixt question . decima de agnis , i. of lambs . decima de vitulis , i. of calues . decima de porcellis , i. of pigges . decima de pullis , i. of colts . 1 whether the parson may expect his lambe ( the next yeare following ) if the parishioners number in any one yeere amounteth not to ten ? and what , if he sayleth then ? 2 when yeawes be remoued , and other such cattell and beasts from one parish to another , how the severall churches be interessed in the tyth of their lambs , and such other increase . 3 of lambe , calfe , kid , colt , pigge , &c. and when is their tythable time ? the sixt question . 1for tythes in profitable beasts , the parson may expect the fall of the tenth the next yeare following , if the number in any one year amounteth not to ten , according to the text of the constitution g , viz. vel expecter rector vsque ad alium annum donec plenariè decimum agnum possit recipere , si maluerit : i. or let the parson ( if so he had rather to doe ) expect another yeare , till hee may fully receiue his tenth lambe . now it falleth out the parson vseth his liberty , and refuseth his lambe at seauen , and his halfe pence at six , and the parishioner the yeare following hath neuer a lamb at all : the question is , how the tyth shall be satisfyed : it is answered , ( in this case ) the parson hath no remedy in law , and the reason is , à principio malè eligendo fuit in culpa , ergo in hoc sibi imputetur , i. de made his choyce but ill at the first , which was his owne default , and therefore he must blame himselfe h . yet lyndwood affirmeth in this case , that in regard of the church , in respect whereof tythes ought not to be lost , and in regard of the party himselfe , the owner of the fruits , who without sinne cannot detayne by any colour the rights from the church , though the parson ( for his owne sake ) cannot relieue himselfe iure actionis , i. by right of action : yet for the churches sake officium iudicis , i. the iudge his office may be desired i . 2 yeawes bee sometimes remooued from grounds to grounds , from parish to parish , the question is , ( in this case ) of the right of their tythes : it is thus answered by the text law k . viz. the tyth of lamb is payable in manner and forme as be the tyths of calues and colts and such other like tythable increase , mentioned to bee pigge , kid , &c. of which the law determineth thus , viz. habita ratione ad loca diuersa vbi gignuntur , oriuntur , & nutriuntur , & ad moram quam traxerint in eisdem particulariter decimentur , i. they bee tythable by rate and proportion ( particularly ) to the seuerall churches in whose parishes they were ingendred , brought forth , and nourished l : for example , the yeaw goeth fiue months with her lambe , they put them together the male and female the last of september , where they coupled they remayne one month : they bee remoued to a second parish , to a third , to fourth , and to a fift , where they be depastured seuerall months : in this case vnusquisque pro tempore suo : i. euery parson for his time m , that is ( the seuerall times and places considered ) the seuerall churches in the tythes haue seuerall rights accordingly n . 3 and touching the question of their tythable time , it is answered thus , faetus ablactatus esse debet antequàm prestetur , i. they must be weaned , weanable , or of strength to liue without the damme o , except custome hath obserued therin a time certaine , the which where so it is , there it must be continued . looke custome the 6. the seuenth question . decima de lacte , i. of milke . decima de caseo , i. of cheese . 1 milke and cheese how ? and when they be tythable ? 2 if cattell feed in one parish and couch in another , how the profits be tythed ? 3 where cheese is tythable , and the number of cattell so small that none can bee made ; how the tyth shall bee answered for their small proportion ? 4 where milke of sheep is tythed in kind , how they be tithable ( for their pasture ) in the vvinter when they doe yeeld no such profit ? the seventh question . 1milke and cheese , viz. of kine , of sheep , or of goats , they be reckoned as in pecudum fructu , i. in the increase of such cattell p , as also be lana & faetus , i. wooll , calfe , kid , & lamb , whereof mention is made in the fift and sixt questions before : and touching question herein to be made , suppose of the milke when it is perceiued & taken , of the ix . parts thereof ( when the tenth is deducted ) there be made x. cheeses it is answered , in this case , the cheeses are not to be tythed q : for cheese is not tythable but where milke is not tythed : and so of the other : briefly , they be tythable either of them tempore suo , i. in their seasons r , and so long , and so soone , as either milke or cheese shall be perceiued and taken ( in their kinde ) by the parishioner : there can be no custome of intermission to the contrary . looke custome , the 3. and what the law of custome may bee in this case , followeth here the 3. 2 sometime these cattell be depastured in one parish , and couch in another , in this case it may be demanded , what the law determineth of the tyth ? it is answered in the text law , viz. quod inter rectores dividatur , i. in this case the parsons shall diuide s . 3 question also herein is moued further in law t , where such tythes be payable in kind , and the number of cattell so small as lyndwood supposeth u of some one or other parishioners , which haue but onely three , two , or peraduenture but one only cow , and those , or that to bee milked but alternis diebus , i. but eath other day , by reason whereof the parishioner can make no cheese at all : what is the churches right in this case ? it is answered in the text law x , viz. consuetudini locorum duximus relinquendum , i. the custome of the place must be obserued : prouided the custome be , that certum quid soluatur , i. that somewhat be payd in consideration and liew y for custome herein ( as in all other cases of tything ) cannot exclude solutionem decimae , i. it cannot intirely take away the payment of the tythes of such profits as arise , as may appeare in custome the 3. only it may limit solutionem decimae , i. custome may moderate the payment of tythes . looke custome the 4 , hither ( by a constitution prouinciall of england ) also be referred calfe , colt , pigge and such like , that is , when their number is so small that they cannot bee tythed : it is the chapter quoniam vt audiuimus , and paragraph quid verò , which constitution lyndwood affirmeth vpon the same paragraph , that it extendeth not to wooll and lamb , but citeth there another expresse and peculiar ordinance for the same , viz. if the parishioner shall haue sixe lambes or vnder , he shall yeeld for his tyth for euery lambe a halfe-peny : if seauen lambs , he shall yeeld a lambe for his tyth , and receiue three halfe-pence : if eight , a peny : if nine , the parishioner ( only ) receiueth a halfe-peny of the parson , or the parson may expect , according to the sixt question before . et ita intelligendum est de decima lanae , i. the same ordinance and prouinciall constitution is had of wooll . it is the chapter quoniam propter , and paragraph de nutrimentis , in the title of tythes . 4 post festum , &c , i. after the feast of s. martin in winter , sheep be eftsoones remoued from parish to parish , or else they doe continue in one and the same parish from that feast till shearing any ensuing : the question is , of their tythes ? it is answered , they be tythable thus , viz. habita ratione ad numerum ovium pascua estimentur , i. the pasture in this case must bee considered ( for want of their milke in this season ) by the head or number of the sheep that depastured in them z , and so shall the tyth bee rated and yeelded a : by rate and proportion of time ( by the month b ) as lyndwood inferreth , and as it is said of thirty daies , and by thirties and so from thirty to thirty , as in the first question before of wooll . the eight question . decima de fructibus arborum , i. of fruites of trees . 1 of apples and other such fruits of trees , what of their tythable time ? the eight question . 1fruits of trees , viz. apples , pears , wardens , &c. the question is of their tythable time : it is answeswered , statim fructibus collectis , i. so ●oa●e and immediatly when the fruites shall be gathered c , and the reason is , quià minùs soluit , qui tardiùs so luit , i. hee diminisheth his duty that delayeth the time d : if therefore the parishioner shall gather his fruits , and neither pay the tythes presently , nor monish the parson to receiue them , but subtract them , or that ( otherwise ) they bee impayred or lost , tenebitur , saith the law ; that is , the parishioner is bounden e : to what satisfaction looke the statute 2. ed. 6.13 . for fruits be tythable , and prediall f . the ninth question . decima de seminibus , i. of seeds : hempe , flax , onions , rape , and such like . decima de herbis , i. of pot-hearbs . decima de curtilagijs , i. of places adioining to mansion houses , applied to seeds and hearbs . 1 of seeds and hearbes what manner of tythes they be ? the nynth question . 1seeds and hearbs , viz. of flaxe , millet , hempe , leeke , onion , rape , percely , sage , mint , rue , &c. comprehended vnder the works seminibus , herbis , curtilagijs , they be tythable g , as they be perceiued and taken in gardens , or in the fields , either of the seed , or of the hearb before the seeding time h , nisi parochiani competentem fecerint redemptionem , i. except the parishioners sufficiently shall redeeme or compound for the same i : these be minutae decimae , i. smal tiths according to the euangelist k , vz. ye tyth mint and rue , &c. and therefore in them no great question to be made . the tenth question . decima de pannagijs siluarum , i. of mast , of beech , or oke , or such like . 1 of mast , what , when it is given ? and what , when it is sold ? the tenth question . 1by the chapter sancta ecclesia , in the prouinciall constitutions of england , and tytle of tythes , the tyth of mast and other such wood and wild fruits , be payable , viz. si vendantur , i. if they bee sold l : that is , ( as the glosse inferreth ) of the tenth peny , if they bee sold ; otherwise , that is , if swine franckely and freely receiued and fed , without consideration of charges to the owner , in this case , transeunt fructus cum onere , i. the fruits do passe with their charges m , viz. with the burthen of tythes . the eleuenth question . decima de molendinis , i. of mils , forced by wind , water , &c. decima de vivarijs , i. of parkes , warrens , pooles , ponds , &c. decima de bestijs guarenarum , i. of wild beasts vnder custody &c. decima de columbarijs , i. of doue-cotes , or houses . decima de apibus , i. of bees . 1 what manner of tithes they bee ? and how they be tithable ? the eleventh question . 1 question hath beene moued of the tyths of mils , parks , ponds , warrens , doue-houses , and bees , to this effect , viz. whether they bee prediall , or personall ? it is answered , they bee prediall , and tythable without deduction of charges n , for the reason alleaged in the fourth question before . and they bee tythable thus ; that is to say , not the tenth of the rent for milles ( as they tearme it ) the tenth peny , nor for bees , the tenth bee , or swarme , or diue , but de prouentibus molendinorum , i. the tenth measure of corne for billes o , and so for bees , the tenth measure of hony , the tenth waight of waxe , briefly , de cera & melle , i. of honie , and ware p . and the law and reason is of these tyths , especially of milles , as of other prediall tythes , whereof ( for example ) it is sayd , transit herba pasta cum onere suo ad dominum bestiarum , i. where grounds or pastures be demised , or their herbages sold , the owner of the beasts is chargeable with the tyth q . especially for the practise of england , looke what is sayd in the third question before . hither be referred parks , ponds , douehouses , &c. for fructus transit cum onere suo , i. fruits be lyable to their charges . look in the second question before , 2. the twelfth question . decima de aucupijs , i. of fowlings . decima de venationibus , i. of huntings . decima de piscationibus , i. of fishings . 1 beasts , fishes , fowles , how ( diversly ) they be tythed , ( diversly ) considered . the twelfth question . 1 the profits that be mentioned and contained vnder the words aucupiis , venationibus , piscationibus , i. of fowlings , huntings , fishings , question hath been moued of the tythes of the same , viz. the parishioners of a. one of them fowleth , another hunteth , the third fisheth , in the fields , grounds , and riuers of b , the question is of the tythes , of their aduantages taken , and which of the churches bee interessed in the same , vz. whether the church of a , where the parishioners inhabite , or the church of b , where the profits were taken : ' it is thus answered , vz. if the parishioner had of the owners of the places francke and free liberty to fowle , hunt , and fish , the church of a. that is , their owne parish church shall bee intirely interessed in them , as in personall tythes r : but if any consideration be required , either in money or in part of their gayne , that profit onely receiued by the owner , is prediall and tythable to the church of b. that is to say , in that parish where the fields , grounds , and riuers do lye s . de caeteris verò , i. of the residue , that is to say , of the cleere gayne of these beasts , fishes , and fowles , all charges and expences , in , about , belonging , and concerning these profits taken , deducted t , the parishioners that tooke them be chargeable withall to their parish church of a u , mentioned before : and the reason is , the fowles , beasts , and fishes be taken artificio , ministerio , & opere hominis , i. by the art onely , labour , and industry of man , from whence proceedeth personall tythes x , payable onely where the parishioners inhabit .. y but if the consideration mentioned here , required and taken by the owners , commeth not by art , or industry , but ex humo , i. by way only , and meanes of the ground z , from whence do arise all prediall tythes a : payable only in the place and parishes within whose bounds and limits they are b . thus they bee diuers , these tythes , diuersly respected , that is to say , prediall or personall ; note the difference . note also , that where such tythes bee demanded , it is where such art , industry , and trauell is answered and rewarded , not with pleasure c , but with profit d . question hath further been mooued of these profits and advantages aforesayd , to this effect : viz. the parishioners mentioned of n , had franke and free leaue and liberty to hunt , fish , and fowle within the fields , grounds , medowes , riuers , and running streames of b mentioned before : they tooke , preserued , and reserued aliue their beasts , fowles , and fishes , and so they conuaide them to certain their owne proper and priuate grounds , within the bounds , compasse , and limits of another parish , than either of n where they dwell , or of b where they tooke them : they include them ( there ) these beasts , fowles , and fishes , and compasse them within parks , warrens , ponds , pooles , houses , such as bee mentioned & comprehended vnder the words vivarijs , columbarijs , in the eleuenth question before . thus they feed and nourish them , and they breed , and increase in their kinds : if they be brought forth and so be taken in and from a certaine and knowne place , they be prediall and tythable as prediall tythes : if from incertaine places , they be personall , and so they be tythable , viz. as personall tythes l . it is affirmed of them , as of beasts , fowles , fishes m , in the question last before . hither by the chapter sancta ecclesia , in the prouincials of england , be referred geese and ducks . the fourteenth question . decima de ouis , i. of egges . 1 of egges , where tythes bee yeelded , whether chickens be tythable there ? the fourteenth question . 1 de ovis , i. of egges , it hath been moued whether they bee tythable in such places where tyths be yeelded of chickens ? by the written law it may be answered , as of milke & cheese in the seuenth question before , the 1. howbeit custome in this case preuaileth , as experience sheweth in some parts of this land n . the fifteenth question . decima de artificijs , i. of crafts , and manuall occupations . decima de negotiationibus , i. of trades by wares , marchandise , &c. 1 of personall tythes , what time , place , and persons , be required in them , and of whom the church is forbidden to receiue either personall tyth , or oblation ? the fifteenth question . 1trades , crafts , and manuall occupations , they be personall , and of the profits do arise meere personall tythes : touching therfore first their tythable place , it is answered in the twelfe question before . of their tythable time , it is answered in fine anni , i. they bee payable at the end of the yeare o , and as our custome is , at easter . of persons that be chargable with these personall tythes , it is answered of such persons , which of custome haue , or of right ought to haue payde their personall tythes p . looke the summaries of the statutes ensuing . there are of these personall tythes ( in diuers cases ) opinionum conflictus , i. diuersities of opinions q : but herein they agree , viz. hae decimae personales , magis in difficultate , & subtilitate , quàm vtilitate consistunt , i. they are , these personall tythes , more intricate then profitable r : onely this ( to conclude ) must bee noted , that is to say , all persons ( consideration had as afore is sayd ) be bounden to offer their personall tythes to the church , but the church is forbidden ( of all persons ) to receiue them s : for example , the harlot , the robber , the usurer , &c. they be not exempted , but the law reiecteth them , their personall tythes , and oblations : non inferus mercedem meretricis , &c. i. thou shalt not bring the hire of an whore , nor the price of a dog into the house of the lord . and for the other , quaestus fit ex peccato , i. their gaine ariseth of sinne : the church is therefore forbidden to receiue of them , nè ipsorum videatur approbare turpitudinem , i. least the church should seeme to approue t their iniquities u . heere doe end the questions of tything , moved ( in times past ) and answered : and which be new vrged ( ordinarily ) and decided at this day . of composition , transaction , custome , prescription , priuilege : and how they prevaile in tything . ¶ of composition . composition ( by the canon laws ) holdeth or faileth diuersly respected : and it is first to be considered of as it hath beene made and had inter clericos , i. betwixt clerks themselues ; and then it hath tended either transferendis decimis , i. to the translating of tythes from one church to another : vt quae vni ecclesiae decimae debentur , alia recipiat , i. that one church receiue tyths which be due to another . and the composition herein holdeth a , and the reason is , non refert quae ecclesia decimas habeat , modo ecclesiae persoluantur , i. it forceth not of tythes ( so the church enioieth them ) what church receiueth them b . howbeit , the nature and kind of the tythes thus translated , must bee considered , namely , whether they be personall or prediall tythes ; if they be personall , the composition that translated them holdeth not , and the reason is , ne occasio tribuatur avagandi & diuina extrà parochiam audiendi , i. least occasion should be giuen to the people of wandring , and hearing of diuine seruice from their owne parish churches c . 2 if they be prediall , the composition holdeth , inita cum authoritate episcopi , i. the authority and approbation of the bishop of the diocesse thereunto had ; which composition shall bind both the clerk & his successors d : otherwise without the bishops confirmation , it shall not onely bind the clerks that yeelded therewith , and not touch his successors at all e . 3 or the composition hath tended remittendis decimis , i. to the remitting of tithes , vt tota decima clerico remittatur , namely , that to a clerke tyths should be intirely remitted , this composition holdeth not f , and the reason is , decima omnino tolli non potest , i. tyth may not wholly be taken away g . 4 secondly , composition must be considered , as it hath been sayd inter laicos , & rectorem , i. betwixt lay-men and clerks , which composition also must be respected thus , namely , whether it be de praeteritis decimis , i. of tythes forepassed , or de futuris decimis , i. of tythes to come . in the first case , this composition also holdeth , yea though it be gratuita , i. without consideration or allowance at all h : in the second case if the composition be , vt aliquas decimas non soluant , i. that tythes bee not payd at all , non est admittenda , i. not to be admitted i . if the composition be , vt integra decima non soluatur , i. that tyth bee not wholly payd , but in part , it holdeth : howbeit not otherwise but confirmed by authority supreame : for the bishops confirmation herein sufficeth not , for none could exempt from tything , nor diminish the quantity of the same , but the supreame power k , as it followeth in priuilege . of transaction . 1transaction and composition doe differ in this , the one is gratuita conuentio , i. a voluntary , franke and free agreement of things not contended for , which is said to be composition : the other , de re dubia & lite incerta ( aliquo dato vel retento ) pactio , i. a forced couenant or agreement ( for somewhat giuen or receiued ) of things litigious , incertayne , and doubtfull in controuersie l . 2 it must be considered of transaction , as before it hath been sayd of composition betwixt lay-men and clerks . looke composition 4. transaction ( if it be of tythes forepassed ) holdeth ; yea though the consideration had , be of things meere temporall : and the reason is fructus decimarum sunt temporales , i. the profit and fruits of tyths be reputed temporall m . transaction , if it bee of tythes to come , must be respected according to the time and terme it is made sin , namely , whether it be made in tempus modicum , i. for a short and limited time , or in perpetuum , i. ( without limitation ) for euer . in the first case it holdeth with the bishops approbation and authority n in the other case it holdeth also if the right and interest of the church be doubtfull , as where the parishioner pleadeth against the church , exemption or priuilege . but where the right of the church is liquidum , i. where the churches right is cleere , transaction holdeth not , otherwise than by consent and authority supreame o . transaction is often taken for composition , and one for another p . of custome . 1custome by the canon lawes holdeth or fayleth , diuersly respected : if it be de transferendis decimis predialibus , i. of translating of tyths prediall ( as afore hath been spoken in composition ) it holdeth q . 2 if of personall tythes , as also before hath been sayd in composition , it holdeth not r . 3 custome de non soluendis decimis , i. of not yeelding of tythes at all , holdeth not , and the reason is : iuri naturae & divino contraria est , i. such a custome is contrary both to the law of nature , and the law of god s . 4 custome de minori quantitate solvenda , i. of yeelding lesse than the tenth in quantity , holdeth in personalibus , i. in personall tiths only after the opinions of some t , but of others in prediall also u ; and practise also sheweth the same . 5 custome de loco , i. of place where tythes ought to be left , holdeth x . 6 custome de tempore , i. of the time of tythes to be yeelded , holdeth y . 7 custome de modo , i. of the manner and forme of yeelding of tythes , holdeth z . tyth what it is , and of how many sorts . tyth of the latine decima , is a tenth part or portion of increase , commanded vnto moses by whom it was delivered ( at the appointment of god ) to bee payd to the sonnes of leui , for their ministerie wherein they serued in the tabernacle a : in law defined thus ; viz. omnium bororum licitè quaesitorum quota pars deo , diuina constitutione debita , i. of all lawfull increase and gaine a certaine part ( by constitution divine ) due , and appertayning to god b . and they be either prediall , as that which doth arise and grow by reason and vertue of the grounds , viz. fruits , and increase of beasts , fishes , fowles c , &c. or they be personall , as that which ariseth by reason and vertue of lawfull and honest commoditie , so recovered & procured by art , science , or manuall occupation of some person d . it is also to be noted , that tiths , some of them comprehended vnder these titles , prediall and personall , be called by the name of mixt tythes ; of which sort be such as do rise and grow partly by the grounds e , and partly by the care , keeping , labour and industry of some person f ; as of cattell subiect to the fox , woolfe , and such devouring beasts , supposed to be partly of the grounds where they be bred and fed g , even as a tree is supposed to be also partly of that place where the roots do grow , by the which it is nourished h : so they be maintained by the grounds , but defended by the shepheards . looke more of mixt tythes in the twelfe question . some of by the name of greater tythes , in latine maiores siue grossae decimae ( as we tearme them ) great tythes : such be of corne and pulse i . some of them be tearmed minores or minutae decimae ( in our common speech ) small tithes , such be seeds , hearbs , egges k , &c. mentioned in the ninth & foureteenth questions , 1. ( * ⁎ * ) of prescription . prescription is not much differing from custome , as before is specified of transaction and composition : but the one oftentimes is taken for the other a . howbeit herein they differ , consuetudo propriè dicitur quando ius acquiritur in communi & publico , i. it is properly sayd to be custome where a right to many is procured in common and publike . praescriptio verò quando priuato , i. prescription when priuately to one b . of privilege . priuilege or exemption is deriued from authority supreame , by the which ex iusta causa , i. vpon cause and good consideration , sometimes the persons themselues , as the order called cistercienses , and other religious persons were priuileged and exempted from tythes c ; somtimes the places , as grounds belonging to religious persons d . for example , monasteries , priories , nunries , colledges , &c. or other ecclesiasticall houses , &c. or any manors , mesuages , parsonages appropriat , &c. or other hereditaments which belonged vnto the sayd monasteries , priories , &c. which were discharged of and for the payment of tythes , being in the hands of abbots , priors , or other ecclesiasticall gouernors . concerning these possessions in religious persons , there hath beene fiue seuerall times obserued c : but leauing those times i referre the readers only to the statute viz. these monasteries , &c. and euery person and persons , their heires and assignes , hauing &c. shall be according to their estates and titles discharged of payment of tyths , in as ample maner as any of the said abbots , &c. at the daies of their dissolution . 31. h. 8.13 . * ⁎ * summaries of the statutes of tything . every of the kings subiects shall truly and iustly without fraud or guile divide , set out , yeeld & pay all maner of their praediall tythes , in their proper kind , as they rise and happen in such manner and forme as hath been of right yeelded & paid within xl . years before the making of this act ( being 4. novem. an. 1548 ) or of right or custome ought to haue been payd . and no person shall take or carry away any such or like tythes , &c. before he hath iustly set forth for the tyth thereof the tenth part of the same , or otherwise agreed for the same tythes with the parson , &c. vnder the paine of forfeiture of treble value of the tythes so taken or carryed away . 2. ed. 6.13 . at all times whensoeuer the sayd praediall tyths shall be due at the tything time of the same , it shall be lawfull to every party to whome any of them ought to be payd , or his deputy or seruant to see their said tyth to be truly set forth , and severed from the nine parts , and the same quietly to take and carry away , 2. ed. 6.13 . if any person carry away his corne or hay , or his other praediall tyths , before tyth therof be set forth , or willingly withdraw his tyths of the same , or of such other things wherof praedial tiths ought to be payd , or doe stop or let the parson , vicar , &c. or other their deputies , to view , take and carry away their tythes , by reason whereof their sayd tyth or tenth is lost or hurt : then vpon due proofe thereof , &c. the party so carrying away , &c. shall pay the double value of the tenth , &c. besides the costs , charges , and expenses of the suit in the same , &c. to be recovered before the ecclesiasticall iudge , according to the kings ecclesiasticall lawes . 2. ed. 6.13 . every person which shall haue any beasts or other cattell tythable , going or feeding in any wast or common ground , whereof the parish is not certaynly knowne , shall pay his tithes for the increase of the sayd cattell , to the parson , vicar , &c. of the parish , hamlet , towne , or other place where the owner of the said cattell dwelleth . 2. ed. 6.13 . all such barren heath and wast ground , &c. which before this time hath been barren and paid no tythes , by reason of such barrennes , and shall be improued and converted into arable ground or medow , shal after the end of 7. years next after such improuement , pay tyth for the corne and hay growing vpon the same . but if such barren , &c. hath before , &c. been charged with the payment of any tythes , and the same be after improved & converted into arable ground or medow , then the owner therof shal , during 7. years next following , from & after the same improuement , pay such kynd of tyth as was payd for the same before the same improuement . 2. ed. 6.13 . great wood of the age of 20. yeares or of greater age sold to marchants to their owne profit , or in ayd of the king in his warres , is not tythable nor comprehended vnder this word silua caedua . 45. ed. 3.3 . every person exercising marchandise , bargayning and selling , &c. or other art or faculty , being such kind of persons and in such places as heretofore within these forty yeares haue accustomably vsed to pay such personall tythes , or of right ought to pay ( other than such as be common day-labourers ) shall yearely , &c. pay for his personall tyths , the tenth part of his cleare gaynes , his charges and expences , &c. deducted . but in all such places where handicrafts men haue vsed to pay their tyths , &c. the same custome of payment of tyths shall be observed and contynued . 2. ed. 6.13 . every person which ought to pay offrings , shall ( yearly ) truly pay them to the parson , vicar , &c. at such foure offring dayes , &c. as haue been accustomed for the payment of the same , and in default therof to pay for the sayd offrings at easter then next following . 2. ed. 6.13 . no tyths of mariage goods shall be required of any person within wales , or the marches therof . neither shall any person bee compelled to pay tyth for the lands or hereditaments , which by the lawes and statutes of this realme , or by any privilege , or prescription , are not chargeable with the payment thereof : or that be discharged by composition reall . 2. ed. 6.13 . if any person after sentence difinitiue giuen against him , obstinately refuse to pay his tythes , or shall otherwise contemne and disobey the processe and decrees of the ecclesiasticall courts , &c. then vpon information giuen , &c. the same party shall be committed to ward , &c. 27. h. 8.20 . looke the statute in all . if any of the parties doe appeale , &c. then the iudge forthwith shall adiudge to the other party the reasonable costs of his suit therein before expended , and take surety of the other party , &c. to what effect , see the statute in all . 32. h. 8.7 . if any party , &c. do sue for any prohibition , &c. vnder the copy of the libell shall be written the suggestion , wherfore the party so demandeth the the sayd prohibition : & in case the sayd suggestion by two honest and sufficient witnesses at the lest , be not proved true in the court wher the said prohibition shall be so granted , within 6. months next following , &c. then the party that 's hindred of his suit in the ecclesiasticall court by such prohibition , &c. shal haue a consultation granted , &c. and shall also recouer double costs & damages . 2. ed. 6.13 . and the iudges before whom the cause was first brought in question , shall proceed notwithstanding the kings prohibition . 24. ed. 1. these be summarily ( christian reader ) the spirituall and statute lawes of the land for tything : such as bee exercised now vnder the happy government of our king , the life both of them and vs : this is the worke , take it in good part : the title but begun , may better be satisfied hereafter . london , printed by thomas purfoot . an. dom. 1633. notes, typically marginal, from the original text notes for div a17509-e290 a 25. he. 8.19 b 2. ed. 6.13 . c 1. elizab. ● d glo. & dd in c. vigilanti de praescrip . e art. cler . 9. ed. 2.1 . f 9. ed. 2.2 . 34. ed. 1.1 . de coniunctim feosatis . g 45. ed. 3.3 . h 3. hen. 8.7 . i 13. ed. 1. circ . agat . k fitz. de natura brevium , fol. 50. de consultatione . l 9. ed. 2. circumspectè agatis . 13. ed. 1. notes for div a17509-e2310 a c. cum homines de decim . glo. c. erroris damnabilis . const. prou . ang. de dec . ver . errore calculi . b c. cum contingat . vbi glo . & dd. eod . c l. sine possessione . ff . de vsucap . d l. quod meo . §. fi . ff . de acquir . posses . cap. auditis de praescript . e pan in vlt. notabili . in d. c. cum contingat . f host. io. and in d. c. cum contingat . g ancha . in c. cum in tuade deci . & ant. but. in d. c. cum in tua●●d . h ant. but. in c. praeal . i ff . de reg . 〈◊〉 . k c. quanquàm . prouin . ang . eo . vbi . elo . in ver . excisis . l gloss. cap. sancta ecclesia . prouin . ang . eo . ver . arborum . ad hoc l. arbotibus ff . de vsusr . m ext. de decim . c. pastoralis . n c. praeal . cod . o pet. de ancha . & dd. e. cum homines eod . p ar. nd hoc de re iud . c. bona fide . li. 6. glo. prouin . ang. de decim . ver . asportant . q ff . deleg . 3. l. ligni § lignorum verb. quid mirum . r inno ext . de decim . c. commissum . s c. preal eod . t iuxt . notae , per inno. vt sup . glo . ver . diuidenda . prou . an . co . u prou. ang . c. quoniam propter § volumus . x ancha . cap. peruenit . eod . y ad hoc c. pastoralis . ext eod . z c. 1. cle. e. a arg. ad hoc ff . per quas personas nobis § 1. b glou. prou . ang . de dec . ver . decima lanae . c text. prouin . ang . ca. quoniam vt audivimus . eodem . d d. c. ver. sed si oves . e § si vero . const . preal . f § & si oves const . ead . g text prouin . ang . ca. quoniam propter de decim . h arg. ad . hoc inst . quod cum eo qui in alt . pot . § caeterum autem . & glo . const . prou . praeal . verb. possit recipere . i c. verb. const . praeal . k c. quoniam vt audivimus . const . prouin . ang . § agni . eod . l ca. & § prae . m glo. c. & § praeal . verb. particulariter n c. & § prae . o rebuff . eo . q. 6. nu . 30. inno. host. & alij in ea . cum homines . eod . p ff . de vsufr. l. in pecudum . inst . de re . di . § in pecudum . q de reg . iur . in 6. r c. quoniam propter prae . de decim . s c. quoniam vt audivimus . praeal . § decima . t c. quoniam propter . pre . § quid verò . u in cap. & § praeal . verb. modicitatem . x c. § praeal . in fin . y ext . e. ti . c. in aliquibus . z c. quoniam vt audivimus . praeal . § quod si prou . ang . e. a c. § prae . c. b gloss. c. § praeal . verb. estimentur . c c. cum homines , eod . d l. si cui in fine . ff . de verb. sig . e c. cum homines prae . eod . text . f e. 1. c. ad apostolice . c. peruenit eod . g c. quoniam propter prae . prou . ang . e. h concor . ext . eo . c. ex parte canonicorum . i c. quoniam propter prae . k lu. 11. ho. c. ex multiplici . eo . l c. sancta ecclesia pre . m glo . in d. c. verb. si ven . dantur . vbi ad hoc ext . eo . c. pastoralis , & inno ext . c. commissum . e. n dd. in cap. pastoralis , & alijs ca. eod . o c. quoniam propter , pre . § de proventibus . & ibi glo . verb. intigrè . p host. & alij . c. nuntios . c. q ad hec . ff . de vsufr. l. vsufructu legato . & l. item si fundi . r inno. in ea . non est , eod . & ibi host. verb. de venatione . s inno. in & host. cap & verb. praeal . t dd. praeal . in ca. pastoralis , eod . u dd. in d. c. non est . ibi idem not per dd. prae . in decimis avium & ferarum gloss . in pre . c. quoniam propter § de piscationibus prouin . ang . eod . verb. debito modo . x c. ad apostolicae . eod . y c. quaesti . 16. q. 1. z inno. host. in c. non est praeal . eod . verb. de venatione . a c. 1. c. ad apostolice . c. peruenit . prae . eod . b cap fin . de parochijs . c rebuff . eo . q. 8. nu . 17. d ancha . in praeal . c. non est . eo . col . 2. l gloss. in c. sancta ecclesia prae . § 1. ver cignorum m dd. ext c. tit . c. non est . n gloss. in d. c. sancta ecclesia . cap. quoniam vt audivimus ver . pulli . o gloss. in c. reuertimini . verb. annus p 2. ed. 6.13 . q rebuff . q. 13. nu . 44. & ibi . cit . but. in . c. parochianos . in fin . eod . r host. in ca. pastoralis in fin . eod . & 10. de tur . cre . in c. reuertimini proeal . nu . 12. ver . ad septimum . 16. q. 1. s host. in . ca. ex transmissa . eod . arg . ca. oblationes . 90. dist . deut. 23. t c. miror . 17. q. 4. u c. si tantum 6. q. 2. hec rebuff . q. 5. nu . 18. & 19. notes for div a17509-e7350 a c. 2. d. trans . c. dilecti . eo . b c. 3. eod . c c. 2. sup . ti . 1. rebuff . in q. 13. nu . 17. de decim . d c. 2. &c. veniens , de trans e c. veniens . 8. praeal . f rebuff . q. 13. nu . 27. de decim . g q. nu . prae . rebuff . h c. super . de reb . eccle . non alien . i rebuff . q. 13 praeal . k text. in ca. venerabilis de confes . & ibi pan. l r. ff . de trans . c. e. c. super eo . m c. vestra . de loca . n arg. c. 2. & 3. sup . de hijs quae f●●nt à capit . o not. ca. à nobis , eod . pan. c. statnimus de trans . p c. veniens . e. q c. cum sint homines . &c. ad apostolice . eod . r c. praeal . s dd. in c. fi . de consuetud . t c. in aliquibus . & ibi inno pan & alij . eod . u rebuff . q. 13. nu . 4.6 . x host. in sum § fin . eod . y dd. in c. ad apostolice praeal . z rebuff . q. 13. praeal . nu . 40.50.52 . notes for div a17509-e8450 a nu. c. 18. b card. confi● 26. pro evidentia c. tua c. fin . eod . c c. pervenit . praeal . eo . c. non est . 22. c. d c. ad apostolice . prae . e ca. commissum praeal . f c. apostolice . c. pastoralis . eod . g l. cum quidam ff . de fun . instruct . h l. si plures . in fin . ff . arb . furt . caes . i c. ex multiplici de dec . k glo. & dd. in c. cum ex 〈◊〉 &c. ex multiplici . praeal . eod . a dom. ca. 2. col . vlt. de preb . in 6. barb . consil . 35. sapienter . col . 6. in 2. vol. b pan. in ca. cum ecclesia . col . 8. nu . 45. de caus . pos . c c. a nobis de decim . d c. ex parte eod . c rebuff . q. 14. nu . 37.38.39.40.42 . double value of the tenth , beside costs . wast ground not certainly known of what parish . wast ground improued that neuer payd tith . silva caedua . personall tithes . offrings : wales . obstinacie . contempt . appeales . prohibition . consultation . the undeceiving of the people in the point of tithes: wherein is shewed, i. that never any clergy in the church of god hath been, or is maintained with lesse charge to the subject, then the established clergy of the church of england. ii. that there is no subject in the realme of england, who giveth any thing of his own, towards the maintenance of his parish-minister, but his easter-offering. iii. that the change of tithes into stipends, will bring greater trouble to the clergy, then is yet considered; and far lesse profit to the countrey, then is now pretended. / by ph. treleinie gent. heylyn, peter, 1600-1662. this text is an enriched version of the tcp digital transcription a86306 of text r204596 in the english short title catalog (thomason e418_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86306 wing h1741 thomason e418_1 estc r204596 99864064 99864064 116283 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86306) transcribed from: (early english books online ; image set 116283) images scanned from microfilm: (thomason tracts ; 66:e418[1]) the undeceiving of the people in the point of tithes: wherein is shewed, i. that never any clergy in the church of god hath been, or is maintained with lesse charge to the subject, then the established clergy of the church of england. ii. that there is no subject in the realme of england, who giveth any thing of his own, towards the maintenance of his parish-minister, but his easter-offering. iii. that the change of tithes into stipends, will bring greater trouble to the clergy, then is yet considered; and far lesse profit to the countrey, then is now pretended. / by ph. treleinie gent. heylyn, peter, 1600-1662. 30, [2] p. printed by m.f. for john clark, and are to be sold at his shop under s. peters church in cornhill, london : 1648 [i.e. 1647] ph. treleinie = peter heylyn. annotation on thomason copy: "nou: 30". reproduction of the original in the british library. eng church of england -clergy -salaries, etc. -early works to 1800. tithes -england -early works to 1800. a86306 r204596 (thomason e418_1). civilwar no the undeceiving of the people in the point of tithes:: wherein is shewed, i. that never any clergy in the church of god hath been, or is ma heylyn, peter 1647 14088 5 5 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the vndeceiving of the people in the point of tithes : wherein is shewed , i. that never any clergy in the church of god hath been , or is maintained with lesse charge to the subject , then the established clergy of the church of england . ii. that there is no subject in the realme of england , who giveth any thing of his own , towards the maintenance of his parish-minister , but his easter-offering . iii. that the change of tithes into stipends , will bring greater trouble to the clergy , then is yet considered ; and far lesse profit to the countrey , then is now pretended . by p. h. treleinie gent. 1 cor. 9. 7. who goeth a warfare any time at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? london , printed by m. f. for john clark , and are to be sold at his shop under s. peters church in cornhill . 1648. the undeceiving of the people in the point of tithes . amongst those popular deceits which have been set abroad of late to abuse the people , there is not any one which hath been cherished with more endeerments , then a perswasion put into them of not paying tithes : partly , because it carrieth no small shew of profit with it , but principally as it seemes a conducible means to make the clergy more obnoxious to them , and to stand more at their devotion then they have done formerly . upon these hopes , it hath been the endeavours of some leading men to represent it to the rest as a publick grievance , that the clergy being but an handfull of men in comparison of all the rest of the kingdome , should goe away with the tenth ( or as some say , the sixth part ) of the fruits of the earth ; and that the minister sitting still in his contemplations , should live upon the sweat of other mens brows , and taking pains amongst the people but one day in seven , should have the tenth part of their estates allotted to them for their maintenance . and 't is no marvel if some few , on these mis-perswasions , have importuned the high court of parliament from time to time with troublesome and clamorous petitions to redresse this wrong ; and put them up also in the name of whole counties ( although the generality of those counties had no hand therein ) to adde the greater credit and authority to them . in which designe , although they have prevailed no further on the two houses of parliament , then to be sent away with this generall promise , that in due time their petitions should be taken into consideration ; a and that it was the pleasure of the several and respective houses , that in the mean season they should take care that tithes be duly paid according to law : yet they which have espoused the quarrell , will not so be satisfied . for when it pleased the lords and commons to set out an ordinance bearing date novemb. 8. 1644. for the true payment of tithes and other duties according to the laws and customes of this realm ; there came out presently a pamphlet entituled , the dismounting of the ordinance for tithes ; followed & backed by many a scandalous paper of the self-same strain . and when it seemed good to the said lords and commons , on the precipitancy of some of the clergy under sequestration , to set out their additionall ordinance of the 9th of august , anno 1647. it was encountred presently with a scurrilous pamphlet , entituled , a preparation for a day of thanksgiving to the parliament for their late ordinance for tithes , newly mounted and well charged with treble damages , for the peoples not giving the tenth part of their estates to the clergy or impropriators . and this , according to the style of those petitions , is said to bee the result of the parliaments friends in hartfordshire ; though i am verily perswaded that few , if any of the gentry and men of quality in the county , were acquainted with it . but be it the result of few or many of the parliaments friends ( though i conceive they are but back-friends to the parliament , who set so sleight a value on their constitutions ) the title doth afford two things worthy consideration : first , that the maintenance of the clergy here by law established , is said to bee by giving to them the tenth part of every mans estate : and secondly , that the blow goes higher then before it did , and aims not onely at the devesting of the church of her ancient patrimony , but at the depriving of the gentry of their impropriations , which many of them hold by lease , many by inheritance , all by as good a title as the law can make them . i know there hath been great pains taken by some learned men , to state the institution and right of tithes , and severall judicious tractates have been writ about it : which notwithstanding have not found such entertainment as they did deserve : partly , because being written in an argumentative way , they were above the reach of the vulgar reader ; but principally , because written by men ingaged in the cause , and such as might be byassed with their own interesse in it . for my part , i am free from all those ingagements which may incline mee to write any thing for my private ends , being one that payeth tithes and such other duties as the lawes and ordinances doe injoyn . and though i sit far off from the fountain of businesse , and cannot possibly see at so great a distance , what might best satisfie the doubts and clamours of unquiet men : yet i shall venture to say somewhat in a modest way towards the vndeceiving of the people in this point of tithes , whose judgements have been captivated by those mis-perswasions , which cunningly have been communicated and infused into them . and i shall doe it in a way , ( if i guesse aright ) which hath not yet been travelled in this present point ; such as i hope will satisfie all them of the adverse party , but those who are resolved before-hand , that they will not be satisfied . for whereas the whole controversie turneth on these three hinges : first , that the maintenance allowed the clergy is too great for their calling , especially considering the small number of them : secondly , that it is made up out of the tenth part of each mans estate ; and thirdly , that the changing of this way by the payment of tithes into that of stipends , would be more gratefull to the countrey , and more ease to the clergy : i shall accordingly reduce this small discourse unto these three heads . first , i will shew , that never any clergy in the church of god hath been , or is maintained with lesse charge to the subject , then the established clergy of the church of england . secondly , that there is no man in the realm of england , who payeth any thing of his own towards the maintenance of his parish-minister , but his easter offering . and thirdly , that the changing of tithes into stipends , would bring greater trouble to the clergy , then is yet considered , and far lesse profit to the countrey , then is now pretended . these propositions being proved , ( which i doubt not of ) i hope i shall receive no check for my undertaking , considering that i doe it of a good intent to free the parliament from the trouble of the like petitions , and that the common people being disabused , may quietly and chearfully discharge their duties according to the laws established ; and live together with that unity and godly love which ought to be between a minister and his congregation . this is the sum of my designe , which if i can effect , it is all i aim at : and with this declaration of my minde and meaning , i trust this short discourse of mine will be , if not applauded , yet at least excused . first then i am to prove this point : i. that never any clergy in the church of god , hath been , or is maintained with lesse charge to the subject , then the established clergy of the church of england . for proof of this , we must behold the church of god , as it stood under the law in the land of canaan , and as it now stands under the gospel in the most flourishing parts of christendom . under the law , the tribe of levi was possessed of 48 cities , and the territories round about them , extending every way for the space of 2000 cubits , which in so small a country was a greater proportion , then the rents received by the clergy for all the bishoprick and chapter lands in the realm of england . then had they besides tithes ( whereof more anon ) the first-born of mankinde , and all unclean beasts , which were redeemed at the rate of five shekels apeece , amounting in one month to 12 s. 6 d. and of the firstlings of clean beasts , their bloud being sprinkled on the altar , and the fat offered for a burnt-offering , the flesh remained unto the priests . of which , see num. 18. v. 15 , 16 , 17 , 18. they had also the first-fruits of wine , oyl , and wool , deut. 18. v. 4. yea , and of all things else which the earth brought forth for the use of man ; the first-fruits of the dough , numb. 15. v. 20 , 21. the meat-offerings , the sin-offerings , the trespasse-offerings b , the shake-offerings , the heave-offerings , and the shew-bread : as also of all eucharisticall sacrifices , the breast and the shoulder ; of others , the shoulder , and the two cheeks , and the maw c ; and of the whole burnt-offering , they received the skin d . then adde , that all the males of the tribes of israel , were to appear thrice yearly before the lord , and none of them came empty-handed : and that if any had detained any thing in part or in whole , which was due by law , he was to bring a ramme for an offering , to make good that which was detained , and to adde a fift part to it in the way of recompense . besides , these duties were brought in to the priests and levites without charge or trouble . and if any for their own ease desired not to pay in kinde , but to redeem the same for a summe of money ; the estimation of the due was to be made by the priest e ; and a fifth part added , as before , for full satisfaction . in a word , such and so many allowances had the priests and levites , that setting by the tithes of their corn and cattell and of all manner of increase ; their maintenance had far exceeded that of the english clergy ; and adding unto these the tithes of all creatures tithable , it doth more then double it . for in the payment of their tithes by the lords appointment , there was not only a full tenth of all kinds of increase , but such an imposition laid on all kinds of grain , as came to more then a sixt part of the crop it self : insomuch that of 6000 bushels , 1121 accrued unto the priests and levites ; 4779. remaining only to the husbandman . for first , out of 6000 bushels ( and so accordingly in all after that proportion ) a sixtieth part at least , ( and that they tearmed the therumah of the evill eye , or the niggards first-fruits ) was to bee set apart for the first-fruits of the threshing floor ; which was one hundred in the totall . out of the residue , being 5900 bushels , the first tithe payable to the levites , which lived dispersed and intermingled in the rest of the tribes , came to 590 bushels ; and of the residue being 5310 bushels , 531 were paid for the second tithe unto the priests , which ministred before the lord in his holy temple ; yet so , that such as would decline the trouble of carrying it in kinde unto hierusalem , might pay the price thereof in money according to the estimate which the priests made of it . to which a fift part being added ( as in other cases ) did so improve this tithe to the priests advantage ; as that which being paid in kind , was but tenne in the hundred , being thus altered into money , made no lesse then threescore . now lay these severall sums together , and of 6000 bushels , as before was said , there will accrew 1121 to the priest and levite , and but 4779 to the lord or tenant . by which accompt the priests and levites in the tithing of 6000 bushels , received twice as much within a little , as is possessed or claimed by the english clergy , even where the tithes are best paid , without any exemptions , which are so frequent in this kingdome . but then perhaps it will be said , that the levites made up one of the twelve tribes of israel , and having no inheritance amongst the rest but the tithes and offerings , besides the 48 cities before mentioned , were to bee settled in way of maintenance correspondent unto that proportion . but so it is not in the case of the english clergy , who are so far from being one in twelve or thirteen at most , that they are hardly one for an hundred ; or as a late pamphlet doth infer , not one for five hundred ; f who on this supposition , that there are 500 men and women in a countrey parish , the lands whereof are worth 2000 l. per annum , and that the minister goeth away with 400 l. a year of the said two thousand : concludeth , that hee hath as much for his own particular , as any sixscore of the parish , supposing them to be all poor or all rich alike : and then cries out against it as the greatest cheat and robberie that was ever practised . but the answer unto this is easie , i would there were no greater difficulties to perplexe the church . first , for the tribe of levi , it is plain and evident , that though it passe commonly by the name of a tribe , yet was it none of the twelve tribes of israel , the house of joseph being sub-divided into two whole tribes , those namely of ephraim and manasses , which made up the twelve . and secondly , it is as evident , that it fell so short of the proportion of the other tribes , as not to make a sixtieth part of the house of jacob . for in the general muster which was made of the other tribes , of men of 20 years and upwards , such onely as were fit for arms and such publick services , the number of them came unto 63550 fighting men ; to which if we should adde all those which were under 20 years and unfit for service , the number would at least be doubled . but the levites being all reckoned from a month old and above , their number was but 22000 in all , ( of which see num. 1. 46. & 3. 39. ) which came not to so many by 273 as the onely first-born of the other tribes : and therefore when the lord took the levites for the first-born of israel , the odde 273 were redeemed according to the law , at five shekels a man , and the money which amounted to 1365 shekels was given to aaron and his sons , num. 7. 47 , 48. which ground so laid according to the holy scriptures , let us next take a view of the english clergy , and allowing but one for every parish , there must bee 9725 , according to the number of the parish churches ; or say ten thousand in the totall , the residue being made up of curates officiating in the chappels of ease throughout the kingdome : and reckoning in all their male children from a month old and upwards , the number must be more then trebled . for although many of the dignified and beneficed clergy doe lead single lives , yet that defect is liberally supplied by such married curates , as do officiate under them in their severall churches . and then , as to the disproportion which is said to be between the clergy and the rest of the people , one to five hundred at the least : the computation is ill grounded , the collection worse . for first , the computation ought not to be made between the minister and all the rest of the parish , men , women , and children , masters , and dames , men-servants , & maid-servants , and the stranger which is within the gates ; but between him and such whose estates are titheable , and they in most parishes are the smallest number . for setting by all children which live under their parents , servants , apprentices , artificers , day-labourers , and poor indigent people : none of all which have any interest in the titheable lands : the number of the residue will be found so small , that probably the minister may make one of the ten , and so possesse no more then his own share comes to . and then how miserably weak is the collection wch is made from thence , that this one man should have as much as any sixscore of the rest of the parish , ( supposing that the parish did contain 500 persons ) or that his having of so much were a cheat and robbery ? and as for that objection which i find much stood on , that the levites had no other inheritance but the tithes and offerings , numb. 18. 23. whereas the english clergy are permitted to purchase lands , and to inherit such as descend unto them ; the answer is so easie , it will make it selfe . for let the tithes enjoyed by the english clergy descend from them to their posterity , from one generation to another , as did the tithes and offerings on the tribe of levi : and i perswade my self , that none of them will be busied about purchasing lands , or be an eye-sore to the people in having more to live on then their tithes and offerings . til that be done , excuse them if they doe provide for their wives and children , according to the lawes both of god and nature . and so much for the parallel in point of maintenance , between the clergy of this church and the tribe of levi . proceed we next unto the ministers of the gospel at the first plantation , during the lives of the apostles , and the times next following ; and we shall finde , that though they did not actually receive tithes of the people , yet they still kept on foot their right ; and in the mean time , till they could enjoy them in a peaceable way , were so provided for of all kind of necessaries , that there was nothing wanting to their contentation . first , that they kept on foot their right , and thought that tithes belonged as properly to the evangelicall priesthood , as unto the legall : seems evident unto me by s. pauls discourse : who proves melchisedeks priesthood by these two arguments : first , that he blessed abraham ; and secondly , that he tithed him , or received tithes of him . for though in our english translation it be onely said , that he received tithes of abraham , which might imply that abraham gave them as a gift , or a free-will-offering , and that melchisedek received them in no other sense : yet in the greek it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which in plain english is , that he tithed abraham , and took them of him as his due , heb. 7. 6. if then our saviour be a priest after the order of melchisedek , as no doubt he is , hee must have power to tithe the people as well as to blesse them , or else he comes not home to the type or figure : which power of tithing of the people , or receiving tithes of them , since he exerciseth not in person ; it seems to me to follow upon very good consequence , that hee hath devolved this part of his power on those whom he hath called and authorised for to blesse the people . certain i am , the fathers of the primitive times , though they enjoyed not tithes in specie , by reason that the church was then unsettled , and as it were in motion to the land of rest , ( in which condition those of israel paid no tithes to levi ) yet they still kept their claim unto them , as appears clearly out of origen , and some other ancients . and of this truth i think no question need be made amongst knowing men . the only question will be this , whether the maintenance which they had till the tithes were paid , were not as chargeable to the people as the tithes now are ( supposing that the tithes were the subjects own ) . for my part i conceive it was , the people of those plous times not thinking any thing too much to bestow on god , for the encouragement of his ministers , and the reward of his prophets . they had not else sold off their lands and houses , and brought the prices of the things which were sold , and laid them at the apostles feet , as we know they did , acts 4. 34 , 35. but that they meant that the apostles should supply their own wants out of those oblations , as well as the necessities of their poorer brethren . i trow , the selling of all , and trusting it to the dispensing of their teachers , was matter of more charge to such as had lands and houses , then paying the tenth part of their house-rent , or the tithe of their lands . and when this custome was laid by , ( as possibly it might end with the apostles themselves ) the offerings which succeeded in the place thereof , and are required or enjoyned by the apostolicall canons , were so great and manifold , that there was nothing necessary to the life of man , as honey , milke , fowl , flesh , grapes , corn , oyl , frankincense , fruits of the season , yea strong drink , and sweet mears , which was not liberally offered on the altars , or oblation-tables : insomuch as the authour of the book called the holy table , name , and thing , &c. according to his scornfull manner , saith of them , that they were rather panteries , larders , or store-houses , then so many consecrated altars . and though he make those canons but as so many pot-guns , yet as great criticks as himselfe esteeme otherwise of them , as his antagonist in that quarrell proves sufficiently . and as for that particular canon which requires these offerings , it is but an exemplification or particularizing of that which is more generally prescribed by s. paul , gal. 6. 6. where he enjoyneth him that is taught to communicate to him that teacheth him , in omnibus bonis , in all his goods , as the rhemists read it very rightly , & not in all good things , as our late translation . now this injunction reacheth to all sorts of people , to the poor as well as to the rich , as appears plainly by a passage in s. cyprians works , where he upbraids a wealthy widow for coming empty-handed , and without her offering to the altar of god , and eating of that part of the sacrifice which the poor had offered g . to the improvement of the maintenance of him that teacheth , not only the rich men were to offer out of their abundance , but the poor woman also was to bring her mite . they had not else come home to saint pauls commandment , which reacheth unto all sorts of people without any exception ; to every one according to that measure of fortune which god hath given him : which clearly sheweth , that though the payment of tithes fall heavier upon landed men , then possibly it might doe in the primitive times , before the church was in a condition to demand her rights : yet speaking generally of the people of a church or parish , the charge was greater to them then , then it hath been since ; the greatest numbers of the people being freed from tithes , ( because they have no lands from whence tithes are payable ) who could not be discharged from the communication of their goods and substance without a manifest neglect of saint pauls injunction . more then this yet , besides what was communicated in a private way , for the incouragement and support of him that taught ; which we may well conceive to be no small matter : the publick offerings of the people were of so great consequence , as did not onely serve to maintain the bishop , according to his place and calling , and to provide also for the priests or ministers which served under him ; but also to relieve the poor and repair their churches h . and therefore certainly the faithfull of those times were generally at more charge to maintain their ministery , then the subject is with us in england ; the greatest part of which by far pay no tithes at all to the parish-minister , and no man any thing at all towards the maintenance of the bishop , as in former days . follow we our designe through severall countries , and we shall finde the clergy of most parts in christendome , either more plentifully endowed , or else maintained with greater charge unto the subject , then the clergy of the church of england . in france , the authour of the cabinet computes the tithes and temporall revenues of the clergy , besides provisions of all sorts , to 80 millions of crowns ; but his accompt is disallowed by all knowing men . bodin reporteth from the mouth of monfieur d' alemant , one of the presidents of accompts in paris , that they amount to 12 millions , and 300000 of their livres , which is 1230000 l. of our english mony ; and he himself conceives that they possesse seven parts of twelve of the whole revenues of that kingdome . the book inscribed comment d' estat gives a lower estimate , and reckoning that there are in france 200 millions of arpens , which is a measure somewhat bigger then our acre , assigneth 47 millions , which is neer a fourth part of the whole , to the gallican clergy . but which of these soever it be we think fit to stand to , it is resolved by them all that the baise manie , which consists of offerings , churchings , burials , diriges , and such other casualties , amounteth to as much per annum , as their standing rents : upon which ground , sir edwin sandys computeth their revenue at six millions yearly . in italy , besides the temporall estate of the popes of rome , the clergy are conceived to have in some places a third part of the whole ; but in most a moyetie . in spain , the certain rents of the archbishoprick of toledo , are said to be no lesse then 300000 crowns per annum ; which is far more then all the bishops , deans , and prebendaries , do possesse in england . in germany , the bishops for the most part are powerfull princes ; and the canons of some churches of so fair an intrado , and of such estimation amongst the people , that the emperours have thought it no disparagement to them , to have a canons place in some of their churches . and as for the parochial clergy in these three last countries , especially in spain and italy , where the people are more superstitious then they be in germany , there is no question but that the vailes and casualties are as beneficiall to them , as the baise manie to the french . but here perhaps it will be said that this is nothing unto us of the realm of england , who have shook off the superstitions of the church of rome , and that our pains is spent but to litle purpose , unlesse we can make good our thesis in the churches protestant . we must therefore cast about again : and first , beginning with france , as before we did , we shall finde that those of the reformed party there , not onely pay their tithes to the beneficiary , who is presented by the patron to the cure or title ; or to the church or monastery to , which the tithes are settled by appropriations ; but over and above do raise an yearly maintenance for those that minister amongst them . just as the irish papists pay their tithes and duties unto the protestant incumbent , and yet maintain their own priests too by their gifts & offerings ; or as the people in some places with us in england , doe pay their tithes unto the parson ▪ or vicar whom the law sets over them , and raise a contribution also for their lecturer , whom they set over themselves . in other countries where the supream governours are reformed or protestant , the case is somewhat better with the common people , although not generally so easie as with us in england . for there the tithes are taken up by the prince or state , and yearly pensions assigned out of them to maintain the ministers ; which for the most part are so small , and so far short of a competency ( though by that name they love to call it ) that the subject having paid his tithes to the prince or state , is fain to adde something out of his purse , towards the mending of the stipend . besides , there being for the most part in every church two distinct sorts of ministers , that is to say , a pastor who hath cure of souls , and performs all ministeriall offices in his congregation ; and a doctor ( like our english lectures , which took hint from hence ) who onely medleth with the word . the pastor onely hath his stipend from the publick treasurer , the doctor being maintained wholly ( as i am credibly informed ) at the charge of the people : and that not onely by the bounty or benevolence of landed men , but in the way of contribution , from which no sort of people of what rank soever , but such as live on alms or the poore mans box , is to be exempted . but this is onely in the churches of calvins platform , those of the lutheran party in denmark , swethland , and high germany , having their tithes and glebe they had before ; and so much more in offerings then with us in england , by how much they come neerer to the church of rome , both in their practise and opinions , ( especially in the point of the holy sacrament ) then the english doe . and as for our dear brethren of the kirk of scotland , who cannot be so soon forgotten by a true born english man , the tithes being settled for the most part on religious houses , came in their fall , unto the crown , and out of them a third was granted to maintain their minister : but so ill paid while the tithes remained in the crown , and worse when alienated to the use of private gentlemen , that the greatest part of the burden for support of the ministery , lay in the way of contribution , on the backs of the people . and as one ill example doth beget another , such lords and gentlemen as had right to present to churches , following the steps of those who held the tithes from the crown , soon made lay-fees of all the tithes of their own demesnes , and left the presentee such a sorry pittance , as made him burthensome to his neighbours for his better maintenance . how it stands with them now since these late alterations , those who have took the nationall covenant , and i presume are well acquainted with the discipline and estate of the scottish kirk ( which they have bound themselves to defend and keep ) are better able to resolve us . and so much for the proof of the first proposition , namely , that never any clergy in the church of god , hath been , or is maintained with lesse charge of the subject , then the established clergy of the church of england . and yet the proof hereof will be more convincing , if we can bring good evidence for the second also : which is , ii. that there is no man in the kingdome of england , who payeth any thing of his own towards the maintenance and support of his parish-minister , but his easter-offering . and that is a paradox indeed , will the reader say . is it not visible to the eye , that the clergy have the tenth part of our corn and cattell , and of others the increase and fruits of the earth ? doe not the people give them the tenth part of their estates , saith one of my pamphlets ? have they not all their livelihoods out of our purses , saith another of them ? assuredly neither so , nor so . all that the clergy doth receive from the purse of the subject , for all the pains he takes amongst them , is two pence at easter . he claims no more then this as due , unlesse the custome of the place , ( as i think in some parts it is ) bring it up to sixe pence . if any thing be given him over this by some bountifull hand , he takes it for a favour , and is thankfull for it . such profits as come in by marriages , churchings , and funerall sermons , as they are generally small , and but accidentall : so hee is bound unto some speciall service and attendance for it . his constant standing fee , which properly may be said to come out of the subjects purse for the administration of the word and sacraments , is nothing but the easter-offering . the tithes are legally his own , not given unto him by the subject , as is now pretended , but paid unto him as a rent-charge laid upon the land ; and that before the subject , either lord or tenant , had any thing to do in the land at all . for as i am informed by sir edw : coke in his comment upon littletons tenures , li. 1. cap. 9. sect. 73. fo. 58. it appeareth by the laws and ordinances of ancient kings , and specially of king alfred , that the first king of this realm had all the lands of england in demesne and les grands manours & royalties , they reserved to themselves , and with the remnant they for the defence of the realm enfeoffed the barons of the realm with such jurisdiction as the court baron now hath . so he , the professed champion of the common laws . and at this time it was , when all the lands in england were the kings demesne , that ethelwolph , the second monarch of the saxon race ( his father egbert being the first which brought the former heptarchie under one sole prince ) conferred the tithes of all the kingdome upon the church , by his royall charter . of which , thus ingulph abbot of crowland an old saxon writer . i an. 855. ( which was the 18 of his reign ) king ethelwulph with the consent of his prelates & princes which ruled in england under him in their severall provinces , did first enrich the church of england with the tithes of all his lands and goods , by his charter royall . ethelward , an old saxon , and of the bloud royall , doth expresse it thus k : he gave the tithe of his possessions for the lords own portion , and ordered it to be so in all the parts of the kingdome under his command . florence of worcester in these words , l king ethelwolfe for the redemption of his own soul , and the souls of his predecessors , discharged the tenth part of his realm of all tributes and services due unto the crown , and by his perpetuall charter signed with the signe of the crosse offered it to the three-one god . roger of hovenden hath it in the self-same words ; and huntingdon more briefly thus , m that for the love of god and the redemption of his soul , he tithed his whole dominions to the use of the church . but what need search be made into so many authours , when the charter it self is extant in old abbot ingulph , and in matthew of westminster , and in the leiger book of the abbey of abingdon ? which charter being offered by the king on the altar at winchester , in the presence of his barons , was received by the bishops , and by them sent to be published in all the churches of their severall diocesses : a clause being added by the king ( saith the book of abingdon ) that whoso added to the gift , n god would please to prosper and increase his days ; but that if any did presume to diminish the same , he should be called to an accompt for it at christs judgment seat , unlesse he made amends by full satisfaction . in which as in some other of the former passages , as there is somewhat savouring of the errour of those darker times , touching the merit of good works ; yet the authorities are strong and most convincing for confirmation of the point which we have in hand . now that the king charged all the lands of the kingdome with the payment of tithes , and not that onely which he held in his own possession , is evident both by that which was said before from sir edw : coke , and by the severall passages of the former authours . for if all the lands in the kingdome were the kings demesnes , and the king conferred the tithes of all his lands on the church of god , it must follow thereupon that all the lands of the realm were charged with tithes before they were distributed amongst the barons for defence of the kingdome . and that the lands of the whole realm were thus charged with tithes , as well that which was parted in the hands of tenants , as that which was in the occupancy of the king himself ; the words before alledged doe most plainly evidence ; where it is said that he gave the tenth of all his lands , as ingulph ; the tithe of his whole land , as henry of huntingdon ; the tenth part of his whole kingdome , as in florence of worcester ; the tenth part of the lands throughout the kingdome , in the charter it self . and finally , in the book of abingdon , the charter is ushered in with this following title ; viz. quomodo ethelwolfus rex dedit decimam partem regni sui ecclesiis , that is to say , how ethelwolf gave unto the church the tenth part of his kingdome . this makes it evident , that the king did not only give de facto , the tithe or tenth part of his whole realm to the use of the clergy ; but that he had a right and a power to doe it ; as being not onely the lord paramount , but the proprietary of the whole lands ; the lords and great men of the realm not having then a property or estates of permanency , but as accomptants to the king , whose the whole land was . and though it seems by ingulph their consents were asked , and that they gave a free consent to the kings donation ; yet was this but a matter of form , and not simply necessary : their approbation & consent being only asked , either because the king was not willing to doe any thing to the disherison of his crown , without the liking and consent of his peers ; or that having their consent and approbation , they should bee barred from pleading any tenant-right , and be obliged to stand in maintenance and defence thereof against all pretenders . and this appears yet further by a law of king athelstanes , made in the year 930 , about which time not only the prelates of the church , as formerly , but the great men of the realm , began to be settled in estates of permanency , and to claim a property in those lands which they held of the crown ; and claiming , to make bold to subduct their tithes . for remedy whereof , the king made this law , commanding all his ministers throughout the kingdome , that in the first place they should pay the tithes o of his own estate , ( that is to say , that which he held in his own hands , and had not estated out to his lords and barons ) and that the bishops did the like of that which they held in right of their churches ; & his nobles and officers of that which they held in property , as their own possessions or inheritance . by which we finde that tithes were granted to the clergy out of all the lands in the kingdome , and the perpetuall payment of them laid as a rent-charge on the fame , by the bounty and munificence of the first monarchs of this realm , before any part thereof was demised to others . and if perhaps some of the great men of the realm had estates in property ( as certainly there were but few , if any , which had any such estates in the times we speak of ) they charged the same with tithes by their own consent , before they did transmit them to the hands of the gentry , or any who now claim to lay hold under them . so then , the land being charged thus with the payment of tithes , came with this clog unto the lords and great men of the realm ; and being so charged with tithes by the kings and nobles , have been transmitted and passed over from one hand to another , untill they came to the possession of the present owners . who whatsoever right they have to the other nine parts , either of fee-simple , lease , or copy , have certainly none at all in the tithe or tenth , which is no more theirs , or to be thought of , then the other nine parts are the clergies . for whether they hold their lands at an yearly rent , or have them in fee , or for tearm of life , or in any other tenure whatsoever it be they hold them , and they purchased them on this tacite condition , that besides the rents and services which they pay to the lord , they are to pay unto the clergy , or unto them who do succeed in the clergies right , a tenth of all the fruits of the earth , and of the fruits of their cattell , and all creatures tithable , unlesse some ancient custome or prescription doe discharge them of it . and more then so , whether they hold by yearly rent , or by right of purchase , they held it at lesse rent by far , and buy it at far cheaper rates , because the land it self and the stock upon it is chargeable with tithes , as before was said , then they would doe , or could in reason think to do , were the land free from tithes , as in some places of this realm it is . to make this clearer by example of an house in london , where , according to the rent which the house is set at , the minister hath 2 s. 9 d. out of every pound in the name of a tithe . suppose we that the rent of the house be 50 l. the ministers due according unto that proportion , comes to 6 l. 17 s. 6 d. yearly ; which were it not paid , and to be paid by law to the parish-minister , there is no question to be made , but that the landlord of the house would have raised his rent , and not content himself with the 50 l. but look for 56 l. 17 s. 6 d. which is the whole rent paid , though to divers hands . and if this house were to be sold at 16 years purchase , the grantee could expect no more then 800 l. because there is a rent of 6 l. 17 s. 6 d. reserved to the minister by law , which is to be considered in the sale thereof ; whereas if no such rent or tithe were to issue out of it , he would have as many years purchase for the sum remaining , which would inhaunce the price 110 l. higher then before it was . now by this standard we may judge of the case of lands , though by reason of the difference of the soil , the well or ill husbanding of grounds , and the greatnesse or smalness of the stock , which is kept upon them , it cannot be reduced to so clear a certainty . but whatsoever the full tithe of all be worth to the minister , we may undoubtedly conclude , that if so much as the tithe comes to yearly , were not paid to him , the landlord would gain it in his rent , and the grantee get it in the sale : no benefit at all redounding to the tenant by it , nor any unto him that buyeth it . or if we will suppose with one of my pamphlets , and let it be supposed this once for our better proceeding , that he who officiates in a parish where tithes are paid in kind without any substractions , hath the fift part of every landed mans estate , that is to say , four pounds in every 20 l. per annum : the purchaser or tenant , be he which he will , may positively build on this in his better thoughts , that if four pounds in twenty were not paid to the minister , the tenant must pay to his landlord , and the purchaser must buy it at the same rates , as he did the rest of the land . but being that neither the tenant pays rent for it , nor the purchaser hath it in his grant for him that selleth the land unto him , the tithe of the increase of their land and stock , and other creatures tithable in their possession can be none of their own , but must be his , and onely his , whom the munificence of kings and princes , confirmed by so many laws and statutes , have conferred it on . his part indeed it is , not ours , ( not the tenth part of our estates , as my pamphlet saith ) & he receives it of us as a rent or duty , transmitted to us with the land from one hand to another ; not as a matter of gift , or an act of courtesie . if then we pay not any thing of our own to the parish-minister , which ariseth to him from the increase of corn and cattell , and other creatures tithable by the law of the land ; i think it cannot be affirmed by discerning men , who are not led aside by prejudice and prepossessions , that we give any thing at all of our own unto them , more then our easter-offering , be it more or lesse . 't is true , some statutes have been made about the payment of personall tithes , out of the gains arising in the way of trade : and i remember dr burgesse writ a book about it , for which he stands as highly censured by the independent p , as for other things by those of the prelaticall party . but then i think it is as true , that either those statutes were drawn up with such reservations , or men of trades have been so backward to conform unto them ; that little or no benefit hath redounded by them to the parish-minister , more then to shew the good affections which the parliaments of those times had unto the clergy . and if we pay nothing of our own towards the maintenance of the clergy out of the increase of our grounds and stock , as i have plainly proved we doe not ; and that no benefit come unto them from the gains of trading , as i think there comes not : if those small vailes and casualties which redound unto him from marriages , churchings , and the like occasions , be given unto him for some speciall service which he doth perform , and not for his administration of the word and sacraments ; i hope my second proposition hath been proved sufficiently , namely , that there is no man in the kingdome of england who payeth any thing of his own towards the maintenance of his parish-minister , but his easter-offering ; if so , as so it is for certain , there hath been little ground for so great a clamour as hath been lately raised about this particular : lesse reason to subduct or to change that maintenance which the piety of our kings have given , and the indulgence of succeeding princes have confirmed in parliament , without any charge unto the subject . which change , though possibly some specious colors may be put unto it , will neither be really beneficiall to the clergy or laity . and that conducts me on to my last proposition , viz. iii. that the change of tithes into stipends will bring greater trouble to the clergy , then is yet considered ; and far lesse profit to the country , then is now pretended . this is a double proposition , and therefore must be looked on in its severall parts : first , in relation to the clergy , whose ease is very much pretended , and next in reference to the occupant , whose profit onely is intended in the change desired . it is pretended for the clergy q to be a very difficult thing to know the dues demandable in their severall parishes , that it maketh them too much given unto worldly things , by looking after the inning and threshing out of their corn ; and doth occasion many scandalous and vexatious suits betwixt them and their neighbours : all which , they think will be avoided , in case the ministers were reduced to some annuall stipend . and to this end it is propounded by the army in their late proposals , that the unequall , troublesome , and contentious way of ministers maintenance by tithes , may be considered of , ( in parliament ) and a remedy applied unto it . but under favor of the army , and of all those who have contrived the late petitions to that purpose ; i cannot see but that the way of maintenance by annuall stipends will be as troublesome , unequall , and contentious too , as that of tithes by law established ; especially if those annuall stipends be raised according to the platform which is now in hand . for , as far as i am able to judge by that which i have seen and heard from the chief contrivers , the design is this . a valuation to be made of every benefice over all the kingdome , according to the worth thereof one year with another ; a yearly summe according to that valuation to be raised upon the lands of every parish , which now stand chargeable with tithes ; the mony so assessed and levied , to be brought into one common treasury in each severall county , and committed to the hands of speciall trustees hereunto appointed ; and finally , that those trustees doe issue out each halfe year such allowances to the ministers of the severall parishes , respect being had unto the deserts of the person and the charge of his family : yet so , that the impropriatours be first fully satisfied according to the estimate of their tithes and glebe . this is the substance of the project . and if the moneys be assessed in the way proposed , onely upon the landed men , whether lords or tenants , and not upon artificers handicrafts , and men of mysterious trades , who receive equall benefit by the ministers labours ; the way of maintenance by stipends will be as unequall altogether , as by that of tithes . and if it be but as unequall , i am sure it will be far more troublesome . for now the minister or incumbent hath no more to doe , but to see his corn brought in and housed ( being to be cut and cocked to his hand both by law and custome ) and being brought in , either to spend it in his house , or sell the residue thereof to buy other provisions . which if hee think too great an avocation from his studies , he may put over to his wife , or some trusty servant , as gentlemen of greater fortunes doe unto their bailifs . and i my self know divers clergy men of good note and quality , to whom the taking up of tithes brings no greater trouble , then once a month to look over the accompts of their servants : besides , that many of them , keeping no more in their hands , then what will serve for the necessary expence of houshold , let out the rest unto some neighbour at an yearly rent . but when the tithes are turned to money , and that the minister hath neither corn nor hay , nor any other provision for expence of houshold , but what hee buyeth by the penny : what an unreasonable trouble must it needs prove to him to trudge from one market to another , for every bit of bread he eats , & every handfull of malt which he is to spend ? and if corn happen to be dear , ( as it is at this present ) one quarter of a years provisions bought at the price of the market , may eat out his whole years allowance . besides , i would fain learn , for i know not yet , whether the valuation be to be made yearly , and to hold no longer then that year , or being once agreed on to endure for ever . if it be made from year to yeare , either the minister must be at a certain trouble in driving a new bargain every year , with each severall and respective occupant within the parishes ; or at a greater trouble in attending the trustees of the county , till they have list and leisure to conclude it for him . but if the valuation once made be to hold for ever , which is i think , the true intent of the designe ; i would fain know , in case the price of all commodities should rise as much by the end of the next hundred years , as it hath done in the last , and so the next hundreds after that ; how scant a pittance the poor minister will have in time for the subsistence of himself and his family-charge . for since the 26 of king henry the 8th when a survay was taken of all the spirituall promotions in this kingdome , and the clear yearly value of each returned into the court of the exchequer , the prices of commodities have been so inhaunced , that had not benefices been improved proportionably , but held unto the valuation which is there recorded , the ministery in generall had been so poor , so utterly unable to have gone to the price of the markets , that many must have digged or begged for an hungry livelihood . and yet we doe not see an end of the mischief neither ; for when the tithes are changed to a sum of money , and the mony brought into a common bank or treasury , hee will bee sure to undergoe a certain losse , and be vexed with more uncertain troubles . for when this clergy-office is once erected and settled in a constant course or method , as all offices be ; there must be treasurers , receivers , tellers , auditours , besides under-offices , in each severall county : every of which will look to have some benefit by his place and office , if not his whole subsistence by it . and i would fain know of these grand projectors , by that time every one of these cooks hath licked his fingers , and each cerberus hath had his mouth full ; how pitifully short the commons must needs prove to the hungry clergy , who are to live on the remainder . now as the losse is more then certain , so will the trouble be as great as the losse , and no lesse certain too , though it be uncertain . for when the poor clergy-man hackneyeth to receive his stipend , how many put-offs shall he finde , ere he speed of his business . for either mr treasurer is not at leisure , or the money is not yet come in , or better men then he must be sped before him : and having danced a fortnight in this attendance , may possibly be forced to a composition , and take egs for his money , or else pay very dearly for his expedition . such courses have been formerly complained of in the kings exchequer ; committees in the countrey are not free from the like complaints : and much i fear , lest this new office prove as full of delaies and trouble ( for the best of us are but men , and subject to corrupt affections ) as either of the others have been found to be . but then , if mr treasurer have a further power either of augmentation or of diminution , according as he judgeth of the ministers diligence , or looks upon him in respect of his charge and family : what a base vassallage and thraldome must the poor clergy-man bee brought to , in having such a super-intendent to judge of his parts and diligence , or to assigne him an allowance for his wife and children ? how punctually must mr treasurer be attended and crouched unto , gifted , and bribed from time to time , either in hope to have the yearly stipend mended , or else for fear to have it lessned ? the chancellors were thought to lord it with too high an insolency , when the poor country-minister did appear before them . but these who are to bear the bag , and upon whom the clergy must depend for a poor subsistence , will bee sure to lord it over them with contempt enough ; more then the chancellour or bishop in the worst times of their government : in case at last they doe not think all wast which is given to christ , under pretence of keeping it for more pious uses . and what a trouble and vexation to ingenuous mindes this must needs be thought , let the reader judge . so then , the way of ministers maintenance by yearly stipends being as unequall , and more troublesome then that of tithes ; let us next see whether it may not prove as contentious also . t is true indeed , there have been many suits in the courts of westminster , between some incumbents and their neighbours about matter of tithes ; but if it be examined where the fault lieth most , i doubt it will be rather found to proceed out of covetousness in some parishioners , then any difficulty in discovering the demandable dues , or any contentiousness in the ministers . for many countrey people reckoning all good gains of which they can defraud the parson , are apt enough on all occasions to subduct their tithes , and either to pretend customes , or plead prescriptions , to decline the payment . and though they commonly attempt it first in such trifling matters , as are not considerable in themselves , and would bring a scandall on the minister , should he be too strict , and trouble them for matters of so sleight a nature : yet when he looks upon the consequent , and that the withholding or subducting of those petit tithes , is but to make a way for the rest to follow ; hee findes more reason to insist on a punctuall payment , then otherwise the nature of the thing would bear . and if a suit ensue upon it , i see not why it should be charged upon the minister , who is accomptable to god , the church , and his whole succession , from any diminution of the churches rights , by his remisnesse or connivence . but wheresoever the fault lies , contentious suits doe sometimes happen , there is no question of it . and can wee think contentions will not also rise about the payment of the stipends ? some men conceive themselves to be over-rated , others are apt enough to think that the tradesmā who gets more by his shop , then they doe by the plough , should be as liable as themselves to this common burden ; and some beleeving that no tithes are due at all , will neither pay in kinde or money . some course must then be taken to inforce a payment , where payment is denied upon these pretentions : and there is no compulsive course without some contention . and then supposing that some course must be taken to inforce a payment , ( as i can see no hope how it will be avoided ) i would next know by whom this course must be pursued . if by the trustees for the county , they will be like to prove but ill solicitors in another mans business , as being to get nothing but their pains for their labour ; besides that , spending , as they must , on the common stock ( and men we know , are very apt to cut large thongs out of another mans leather ) the bill of charges for one suit , may possibly devour the fruits of the whole benefice . if by the minister himself , as it is most likely , we are but where we were before , and by avoiding one contention for tithes in kind , the minister must be ingaged in another for tithes in money , which comes all to one . for that such suits will follow on this alteration , i look on as a matter unavoidable ; considering especially , how infinitely the countrey-man , who aims at nothing in the change but his gain or profit , will finde himself deceived of his expectation , and consequently will be more stubborn and untractable when he seeth his errour . for that the change of tithes into annuall stipends , will not be so much unto his profit as he doth expect , & hath been intimated to him by some leading men , who have the hāmering of the plot , will be no hard matter to demonstrate . i know that nothing is pretended openly in the alteration , but that the occupant may have his tithes at a certain rent ; and not be troubled to expect till the parson comes to set out his dues . but i know too , that generally they have been fed with a secret hope , that if the parliament prevailed in the present war , they then should pay no tithes at all , but every man of what estate or trade soever , should be contributory to the charge of the ministers maintenance . iust so the prince of orange dealt with the boors of holland : assuring them , that if they prospered in the war against the king of spain ( which was then in hand ) they should pay no tithes unto their ministers ; and in the mean time that the tithes should be taken up towards the maintenance of the war for the common liberty . but when the war was brought to so fair an issue , that the boor thought to be exempted from the payment of tithes : answer was made , that they should pay none to the minister as they had done formerly , whereby their ministers in effect were become their masters , but that the tithes were so considerable a revenue , that the state could not possibly subsist without them ; that therefore they must be content to pay them to the states commissioners , as they had done hitherto , and that the state would take due care to maintain a ministery . by means whereof they doe not onely pay their tithes , as in former times : but seeing how short the publick allowance made their ministers , doth come of that which some are pleased to call a competency , they are constrained ( as it were ) out of common charity , if not compelled thereto by order , to contribute over and above , with the rest of the people , for the improvement and increase of the ministers pension . and so it was in scotland also , after the lords of new erection had ingrossed the tithes . i cannot say that there is any such designe as to annex the tithes to the crown , ( though if they be taken from the clergy they ought of common right to return again unto the crown , from whence they came . ) but i dare say the landholder will conceive himself as much defrauded of his expectation , as if there was : and when he findes , that in stead of paying no tithes at all , he is to pay a valuable consideration in money for them , will think himself so far from being beholding to the vndertakers of this project , that he will think the old way better , and more easie to him . his money he accompts his own , and parts as sadly from it as from so much of his bloud . the tithes he looks upon as another mans , which never were in his possession , or to be reckoned of as a part of himself ; and therefore lets them goe without grief and trouble . and i have marked it commonly amongst my neighbours ( who i beleeve are of the same temper with other occupants ) that the same men who took no thought for parting with their tithes in kinds , having compounded for them at a rate in money , invented more delays , & made more excuses to put the payment off for a week or two , and so from one day to another , then for the payment of their tithes in all their life time . so dear a thing is money to us country people , that he who shall perswade us to redeem a supposed inconvenience with a reall and a constant expence of treasure , will be counted but an evill counsellor . a visible evidence whereof we have now amongst us . for though the quartering of soldiers be the heaviest bondage that ever a free-born people did languish under , and such as men of means and quality would buy out upon any tearms : yet generally the country man had rather make himself a slave , and his wife a drudge , and let them spend upon his victuals , then part with mony to remove them to some other place . my inference hereupon is this ; either the valuation of each severall benefice will be true and reall to the worth , or not . if not , it may redound indeed to the ploughmans profit , but then it comes accompanied with a publick fraud , which i beleeve no christian state will be guilty of . and on the other side , if the rates be made according to the full worth of the benefice , it will be little to the profit of the husbandman ; who might have farmed his tithes as cheap of the parson or vicar ; besides the hearts-grief it will be unto many of them to part with ready money for a thing of convenience , without which they might live as happily as their fathers did . and if it be not to the profit of the ploughman this way , i am sure that in another way it will not be to his content , or his profit either . for taking it for granted , as i think i may , that i have hit on the designe which is now on foot , that is to say , that the yearly profits of each benefice in every county be brought into one common bank or treasury within the county , and then disposed of by trustees , according as they judge of the deserts of the person , and take into consideration his family-charge : it may so happen , ( and will doubtlesse ) that in a parish where the tax or sessement cometh to 400 l. per annum , the minister may not be allowed above an hundred . the residue will be wholly in mr treasurers power , either to feast it with his friends , or lay up for his children ; or at the best to settle it on such who relate unto him , or can make means and friends to enlarge their pensions , though such perhaps as were never seen nor heard of by the parish , whence the money comes . and if men think it , as it is , an ill peece of husbandry , to have the soil carried off their own land , and laid on anothers , to the impoverishing of their own , and enriching of his , i cannot see but that it will be thought a worse peece of husbandry , and prove of very ill digestion to most country stomacks ; to have the fat of their livings carried to another place , and given unto a man whom they never saw , and who is never like to feed their souls with the bread of life , or their bodies with the life of bread : their own poor minister mean while , from whom they have reason to expect it , being so discouraged and impoverished that he can doe neither . for whereas those who were possessed of the richer benefices , did use to keep good hospitality , to entertain their neighbours , and relieve their poor , and doe many other good offices amongst them as occasion served , both to the benefit and comfort of all sorts of parishioners ; it may so happen , and it will ( as before i said ) that the minister may be so ill befriended by mr treasurer , and the rest of the trustees for the county , that in stead of being either a benefit or a comfort to them , in the way proposed , he may prove a burden , & a charge . and though i doubt not but as great care will be taken , as can be desired in the choice of those who are to have the disposing of the publick monies : yet to suppose that men once settled in an office of such trust and power , may not be subject unto partialities and corrupt affections , were an imagination fitter for the lord chancelour verulams new atlantis , or sr thomas more his predecessors old vtopia , or a platonick common-wealth , then the besttempered government in the christian world . for my part , looking into the designe with the best eyes i have , and judging of it by the clearest light of understanding , which god hath given me , i am not able to discern but that the change of tithes into stipends ( in the way propounded ) will bring greater trouble to the clergy then is yet considered ; and far lesse profit to the countrey then is now pretended : which is the third and last of my propositions ; and is , i hope , sufficiently and fully proved , or at the least made probable , if not demonstrative . i have said nothing in this tract of the right of tithes , or on what motive or considerations of preceding claim , the kings of england did confer them upon the clergy : contenting my self at this time with the matter of fact , as namely , that they were settled on the church by the kings of this realm , before they granted out estates to the lords and gentry , and that the land thus charged with the payment of tithes , they passed from one man to another , untill it came unto the hands of the present occupant ; which cuts off all that claim or title which the misperswaded subject can pretend unto them . i know it cannot bee denied , but that notwithstanding the said grants and charters of those ancient kings , many of the great men of the realm , and some also of the inferiour gentry possessed of manours , before the lateran councell , r did either keep their tithes in their own hands , or make infeodations of them to religious houses , or give them to such priests or parishes , as they best affected . but after the decree of pope innocent the 3d , ( which you may find at large in sr edw : cokes comment upon magna charta , and other old statutes of this realm , in the chapter of tithes ) had been confirmed in that councel , ( anno 1215 ) and incorporated into the canons and conclusions of it , the payment of them to the minister or parochiall priest , came to be settled universally over all the kingdome : save that the templars , the hospitalers , and monkes of cisteaux held their ancient priviledges of being excepted for those lands which they held in occupancy from this generall rule . nor have i said any thing of impropriations ; partly , because i am perswaded that the lords and gentry , who have either votes or friends in parliament , will look well enough to the saving of their own stakes ; but principally , because coming from the same original grant from the king to the subjects , & by them settled upon monasteries and religious houses , they fell in the ruine of those houses to the crown again , ( as of due right the tithes should doe , if they be taken from the clergy ; ) and by the crown were alienated in due form of law , and came by many mean conveyances to the present owners . onely i shall desire that the lords and commons would take a speciall care of the churches patrimony , for fear lest that the prevalency of this evill humour which gapes so greedily after the clergies tithes , doe in the end devour theirs also . and it concerns them also in relation to their right of patronage , which if this plot goe on , will be utterly lost : and churches will no longer be presentative at the choice of the patron ; but either made elective at the will of the people , or else collated by the trustees of the severall counties ( succeeding as they doe in the power of bishops ) as now committee-men dispose of the preferments of the sequestred clergy . if either by their power and wisdome , or by the arguments and reasons which are here produced , the peoples eyes are opened to discern the truth , and that they be deceived no longer by this popular errour , it is all i am at : who have no other ends herein but onely to undeceive them in this point of tithes ; which hath been represented to them as a publick grievance conducing manifestly to the diminution of their gain and profit . if notwithstanding all this care for their information , they will run headlong in the ways of spoil and sacriledge , and shut their eyes against the light of the truth , shine it never so brightly : let them take heed they fall not into that infatuation which the scripture denounceth , that ▪ seeing they shall see , but shall not perceive ; and that the stealing of this coal from the altars of god , burn not down their houses . and so i shut up this discourse with the words of our saviour , saying , that no man tasteth new wine , but presently he saith , that the old is the better . finis . notes, typically marginal, from the original text notes for div a86306e-350 a as in the answer to those of hartford , kent , &c. b levit. 2. 3. & 7. 5. 7. c lev. 7. 33 , 34. d ib. v. 8. e lev. 27. 12 , 13. f tithegatherers no gospel-ministers . g locuples & dives in dominicum sine sacrificio venis , & partem sacrificii quod pauper obtulit sumis . cypde piet . & eleemos . h beda in histor eccles. l. 1. i anno 855. rex ethelwulfus , omnium praelatorum & principum suorum qui sub ipso variis provinciis totius anglia praeerant gratuito consensu , tunc primo cum decim●s terrarum & bonorum aliorum sive catallorum , universam dotavit ecclesiam per suum regium chirographum . ingulph . k decimavit de omni possessione sua in partem domini , & in universo regimine principatus sui sit constituit . ethelward . l aethelwulphus rex decimam totius regni sui partem , ab omni regali servitio & tribut● liberavit , & in sempiterno graphio in cruce christi , pro redemptione animae suae & praedecessorum suorum uni & trino deo immolavit . florent . wigorn . m totam terram suam propter amorem dei & redemptionem ad opes ecclesiarum decimavit . henr. huntingd. n qui augere voluerit nostrā donationem , augeat omnipotens deus dies ejus prosperos ; siquis verò mutare vel minuere praesumpsert , noscat se ad tribunal christi redditurū ration● , nisi prius satisfactione emendaverit . o vt imprimis de meo proprio reddant deo decimas ; & episcopi mei similiter faciant de suo proprio , & aldermanni mei & praepofiti mei . p as in the book called tithegatherers no gospel-officers . q as in the kentish petition and other projects of that kind . r ante concilium lateranense , bene poterant laici decimas sibi in feudum retinere , vel aliis quibuscunque ecclesiis dare . lindwood in provine . cap. de decimis . one out-cry more against tythes unto the chief ruler of the nation of engand [sic] and all that are with him of god permitted to be in present authority, whether parliament, councel or army; by whatsoever name or title known or called: but in a more especial manner, to such of them as are yet remaining faithfnl [sic] unto the former declared for, and never to be forgotten cause of king jesus, who are such as have not departed, through sinning against the light of a good conscience, ... and yer notwithstanding, you that are in present power know these things, do even as he did, suffer the saints in your name, and by your power daylie to be imprisoned, and otherwayes afflicted; and that you may not be ignorant thereof, i have been moved to make the same known unto you by way of declaration, which is grounded upon the holy scriptures; wherein is contained the manner of our sufferings, and by whom: ... written the beginning of the second month, 1657. by isaac grayes, prisoner for the cause of christ in the wood-street compter, london, ... one out-cry more against tythes unto the chief ruler of the nation of england. graye, isaac. this text is an enriched version of the tcp digital transcription a41852 of text r220318 in the english short title catalog (wing g1626). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a41852 wing g1626 estc r220318 99831736 99831736 36203 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41852) transcribed from: (early english books online ; image set 36203) images scanned from microfilm: (early english books, 1641-1700 ; 2126:32) one out-cry more against tythes unto the chief ruler of the nation of engand [sic] and all that are with him of god permitted to be in present authority, whether parliament, councel or army; by whatsoever name or title known or called: but in a more especial manner, to such of them as are yet remaining faithfnl [sic] unto the former declared for, and never to be forgotten cause of king jesus, who are such as have not departed, through sinning against the light of a good conscience, ... and yer notwithstanding, you that are in present power know these things, do even as he did, suffer the saints in your name, and by your power daylie to be imprisoned, and otherwayes afflicted; and that you may not be ignorant thereof, i have been moved to make the same known unto you by way of declaration, which is grounded upon the holy scriptures; wherein is contained the manner of our sufferings, and by whom: ... written the beginning of the second month, 1657. by isaac grayes, prisoner for the cause of christ in the wood-street compter, london, ... one out-cry more against tythes unto the chief ruler of the nation of england. graye, isaac. [4], 34 p. printed for the author, and some of them are to be sold at the black-more, neer fleet-bridge, london : 1657. a1r is blank; title page on a1v. caption title on p. 1 reads: the unlawfulness of the national priesthood, with their unjust demands proved by way of grounds & reasons, laid down according to the holy scriptures, why there ungodly wages of tythes, by the suffering, persecuted, and every wayes afflicted members of christ jesns [sic] in this their day of faithfulness to him, are denyed, as by this following declaration will be made appear. reproduction of the original in the friends house library, london. eng tithes -england -london -controversial literature -early works to 1800. a41852 r220318 (wing g1626). civilwar no one out-cry more against tythes unto the chief ruler of the nation of engand [sic], and all that are with him of god permitted to be in pres graye, isaac 1657 15211 20 0 0 0 0 0 13 c the rate of 13 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion one out-cry more against tythes . vnto the chief ruler of the nation of engand , and all that are with him of god permitted to be in present authority , whether parliament , councel or army ; by whatsoever name or title known or called : but in a more especial manner , to such of them as are yet remaining faithful unto the former declared for , and never to be forgotten cause of king jesus , who are such as have not departed , through sinning against the light of a good conscience , by opposing such as would have promoted the same , nor have sought by any secret endeavours to hinder and obstruct the performing to god almighty , and making good unto his poor every-wayes-wronged people , viz. all those many national-engagements , declarations , remonstrances , protestations , vows , oaths and covenants , with solemn appeals , which unto him were in the dayes of greatest distress made for obtaining deliverance from sions destroying bloody enemies , to the end christs kingdom might be advanced , and satans kingdom of tyranny defaced , and the government of the lord god of israel , by his holy , just , and good laws , ordinances , statutes , and righteous judgements be established in the room of the popes destroying power , which upholdeth wicked devouring men as yet to tyranize over the dear saints and servants of god for their consciences , as much as ever they did in the kings time , who in his days regarded not what tyranny by his power , and in his name was done against the members of christ , as did appear by his suffering of them to be so inhumanely used as they were , both by imprisonments , banishments , and setting of them gagged in pillories , burning of them with hot irons , and cutting off their ears from their heads , besides whipping and stocking , with many more bloody cruelties ; all which cruelties being by the king suffered and connived at , was the only cause why the wrath of god with his revengeful judgements came upon him , his posterity , and the three nations of england , scotland , and ireland , &c. and yet notwithstanding , you that are in present power know these things , do even as he did , suffer the saints in your name , and by your power daylie to be imprisoned , and otherwayes afflicted ; and that you may not be ignorant thereof , i have been moved to make the same known unto you by way of declaration , which is grounded upon the holy scriptures ; wherein is contained the manner of our sufferings , and by whom : together , with serious advertisements concerning the abuse of power , and the abominations of priesthood , the wickedness of lawyers , with them combining for to destroy the just from off the earth . written the beginning of the second month , 1657. by isaac grayes , prisoner for the cause of christ in the wood-street compter , london , where i have been kept above three years ; given forth for the sake of such as with my self do suffer for the testimony of faith and a good conscience . for if i build again the things which i have destroyed , i make my self a transgressor , gal. 2. 18. and thinkest thou this , o man , that judgest them which do such things , and dost the same , that thou shalt escape the judgement of god ? rom. 2. 3. let all such therefore take heed that their own wickedness of backsliding do not come when it is too late to correct them , let him that is wise in heart read with understanding , jer. 2. 19. london , printed for the author , and some of them are to be sold at the black-more , neer fleet-bridge , 1657. the unlawfulness of the national priesthood , with their unjust demands proved by way of grounds & reasons , laid down according to the holy scriptures , why there ungodly wages of tythes , by the suffering , persecuted , and every wayes afflicted members of christ jesus in this their day of faithfulness to him , are denyed , as by this following declaration will be made appear . humbly sheweth unto you , o ye rulers of the people , the abominations which are committed in the matters of tythes by the called ministers of england , and others , for as much as that it doth evidently appear by the law of the lord god of israel , tythes were given to levi and his sons , and to such as with them were appointed of god unto the office of the first priesthood , and none else , who had a commandment to take tythes of the people according to the law , that is of their brethren , as may appear ; of vvhich priesthood the priests of this nation are not ; for they cannot prove themselves made by the law of god , as the first priesthood vvas ; neither can it be made appear they ever received from the lord god of israel any such commandment for their taking tythes of the people of england , as the aaronical and levitical priesthood did for their taking tythes of their brethren the children of israel ; as for the priests of this nation it vvill appear they never vvere made priests of god , but by the late bishops , who themselves vvere formerly made by the pope of rome , as i shall make appear tovvards the later end of this treatise , by the lavvs and statutes of this nation and again i find that the priests , the levites , and all the tribe of levi had no part of inheritance vvith israel , and therefore vvere they appointed to eat the offerings of the lord made by fire ; because they had no inheritance amongst their brethren , for the lord vvas their inheritance ; read deut. 18. v. 1 , 2. and as it doth appear by moses in his refusing to give them any possessions of lands vvith their brethren after god had given them victory over such of their enemies as they became possessors , viz. of the lands of those many kings vvhich vvere slain of them by the edge of the svvord ; and nothing vvas by moses given to the tribe of levi , because said he , the lord god of israel vvas their inheritance , as he had said unto them , josh. 19. 3 , &c. and again it doth and may appear , that the lord god of israel did appoint store-houses , unto vvhich the people were expresly commanded in the time of the first covenant for to bring their tythes , that thither the widovv , the fatherless , and stranger , might also come within the gates of the priests to be filled ; by which it is manifest , that the widovv , fatherless and stranger had as much right to the tythes as the priest ; through vvhich relief there vvas not a beggar in israel ; neither vvere they ( the priests and levites ) permitted to persecute any upon trebble damages vvho did not bring their tythes according to the commandment of the lord ; for they that did neglect vvere cursed vvith a curse , as it is evident , mal 3. novv the contrary doth appear among the priests of england ; whom i have heard often say , they vvere of gods ovvn tribe of levi , and yet live in the practise of such abominable things , and do also justifie such as with them do the same , as never vvas committed nor done in the time of the first priesthood , as is daylie made manifest in that unsufferable vvickedness of theirs in taking avvay peoples cattel out of their yards , and goods out of their houses for pretended tythes upon trebble damages , which is three for one , against the express lavv of god ; vvhereby it doth and may appear unto such as are vvith my self of the seed of israel , that it is not only the priests fault alone , who are not of god , but you sin in suffering of them , as you are the rulers of the people , who do permit them in your name , and by your povver , to do what they do : these evils rightly considered , doth give a discovery that you are departed from the lord god of israel , whom you once declared for , as doth appear by your taking part vvith the priests , who are his enemies ; or else if it were not so , your consciences would teach you to obey , observe and keep the laws ; statutes , commandments , precepts and judgements of the lord as vvell as my self ▪ vvho for keeping the same do suffer ; which would not be if you did stand in the counsel of the lord , vvhich then you vvould seek to do his will by seeing his laws duly and truly executed upon such as are the breakers thereof , vvhich vvould cause your dayes to be prolonged in the land vvherein ye yet live as so many enemies to that most holy god , whose just and righteous laws yea even hate to obey , observe , and keep , and in effect do amongst your selves conclude , that the government vvhich god almighty did appoint his people to be governed by according to his righteous order , vvhich by you is not judged good enough , nor wise enough to be governed by in your generations , as is evident by your ruling of the people with such laws as you and other transgressors before you did from imagination make , and set up to oppose the laws , commandments , and statutes of the onely wise god ; for vvhich vvickedness of theirs so committed , the just judgement and vengeance of the lord hath from one generation to another destroyed both them and theirs from off the earth , and yet you are not sensible for what they have been cut off , although he hath made use of you as instruments in his hand to cut off the late king for his disobedience to the lord god of israel , who stood not in his counsel , but vvas driven aside by the flattery of wicked priests and lawyers as you are , although little notice by you is taken thereof . i therefore desire from my heart in love to your souls , that you did fully understand and know wherefore the lord did permit you to put the king to death , and then you would seek how to do his vvill , and not your own ; and then who do you think would harm you ? but because you do not , therefore it is that you delight not in the law of the lord , as king david his servant did , for which cause plots and conspiracies are daylie and justly ●y him suffered for to be contrived against you , which hitherto hath been discovered to that end and purpose , that you might be warned for to return unto the lord from the evil of your doings , before destruction in good earnest doth come upon you , and then it will be too late to seek repentance , or to wish you had unto god and his people paid your vows ; now know , that through your disobedience unto him whom you have promised reformation unto , and yet have not performed what you have so promised , the number of of oppressors under you have taken boldness for to increase ; at which the lying national priests do rejoyce , who do in like manner make their boast , and say , that they will have tythes paid unto them upon force , by such people as do refuse for conscience sake , or else they will take away their goods , which daylie they do in your name that are the chief rulers of these three nations , viz. england , scotland , and ireland ; and by your power they also imprison the saints as they did in the kings time , for that they cannot in conscience pay tythes ; the priests excusing the manner of their tyranny so committed , doth lay the fault and blame upon you , they saying they are enforced to do what they do because you require of them offerings or first fruits , which they cannot pay unto you , unless the people first pay the same by way of tythes unto them ; now if it be so betwixt you and the priests , then where is that liberty of conscience performed , with your former engagemens , declarations , remonstrances , and those many oaths , vows , and covenants discharged , which were made in the sight of heaven , in the dayes of your distress , when you were entrusted by the people of god ( as their servant ) to fight their battels , viz. at dunbar , worcester-fight , and several other places , as you cannot but remember , was put forth under pretence of publike liberty , but are all yet unperformed , with your last promise also , which you made to my loving friend , mr. iessie , and several other friends , concerning your taking away of that yet continued antichristian oppression of tythes , which should be done ( said you ) by the third day of siptember , which was in the year 1654. or if they were not taken away then you bid them call you juglers : novv knovv , that had this last promise vvith your former remonstrances , engagements and protestations , &c. been by you really intended for to have been performed , according to vvhat you pretended , then my self , vvho formerly have made redress unto you , and many more of the dear saints and faithful servants of the lord god of israel , could not have been by you suffered for to be thus ruinated in our outvvard estates , many of us as are , and yet notvvithstanding , our persons kept prison for that vve cannot sin against our consciences in paying tythes ; in vvhich prison i have been many times in danger of being throvvn into the hole through poverty , vvhich hath made me unable of my self for to provide moneys for to pay my chamber-rents ; so that if my sufferings must for conscience sake be by you stil continued , then that you vvould be pleased to shevv some compassion unto me , by taking care for to have my chamber-rent satisfied , i shall remain very thankful to you for the same ; through vvhich kindness of yours , if i may so finde it , i shall be the better enabled for to be kept from perishing till the lord is pleased to give deliverance some other wayes , it may be through the death of my cruel enemies , if it may not come from you ; for i am wel assured from the lord , a deliverance i shall have from my oppressors ere long . and thus having discharged my conscience in what i have already declared , i shall return again to my former matter , from whence i am a little digressed . giving of you to know , and all in authority with you , that forasmuch as you by your power do uphold the priests of this nation for to take the wages of the law of the lord god of israel by way of tythes , which peculiarly was given unto the first priesthood for their service done , which was their right both by law and commandment , during that legal ministration : now i say , the contrary doth appear by these priests , for that they do not the work and service which the law of tythes requireth should be done , therefore transgressors they are , and you also guilty of the same transgression , for that they are by you supported and upheld for to serve in their false ministry , contrary to what the lord hath appointed , who did command that these priests in the first covenant should be clothed with holy garments while their service was by them a discharging , which the priests of england do not appear in ; neither have they in use the water of purification , nor do they serve at the altar of the worldly sanctuary , as the aaronical and levitical priests did , who made ready all the burnt-offrings , sacrifices , &c. where i say is there an ▪ of these services by our counterfeit english priests done ? neither do they circumcise as the first priesthood did , who performed what was by them of the law required according to the will of god , unto whom the right of tythes did appertain by way of a peculiar gift for their work , and service done , as doth appear numb. 18. 1 , 2 , 3 , 4 , 5 , 6 , 7 , &c. numb. 18. 20 ; 21 , 23 , 31 , &c. and now seeing that the tythe-egge-taking-priests of this nation have not donenor doth any of the services which the law of the lord god of israel doth require ; they are manifest rebels to god , and dissemblers with that people , we are by them seduced , for that they receive of them tythes , the wages of the law , which did belong to the levitical priesthood , who left not their work undone as they do : and thus by their wicked actions they appear not to be called of god as those priests were , who had store-houses to put tythes into , as is evident , mal. 3. that thither the widow , fatherless , and stranger might come read deut. 14. 27 , 28 , 29 , &c. for to be filled and satisfied within the gates of the priests , that there might not be a beggarin israel : now by what hath been already declared , it doth appear , that neither the priests have right to tythes , nor none else . yet notwithstanding tythes by the laws of the pope are forced to be paid in this nation , and neither widows , fatherless ; nor strangers suffered for to partake with the priests thereof , but instead of being out of them relieved , they are forced for to pay tythes , and such as do not , are by them imprisoned ; never was there any such cruelties by the priests under the law unto the widows , fathersess and strangers done , as is by these priests of england , who are of the pope , ( but surely wo will be their reward according to what christ hath pronounced , which will assuredly come upon them and their assistances ) for their binding heavy burthens upon the poor , too grievous for to be born , matth. 3. never was there such priests known since the world began , as these deceivers , deluders , and seducers are , who do appear to be gods adversaries , with whom it shall go ill ; read isa. 3. and saith the lord of hosts , the mighty one of israel , ah! i will ease me of my adversaries , isa. 1. 24. now having proved them to be no priests by the law of the lord god of israel , i shall also through his help and gracious assistance , make it appear that they are no ministers of the gospel , but such as the apostle of them hath said should in the last dayes come , who accordingly are come , which have a form of godliness , as all false professors have , but deny the power thereof , as he hath also said they should do , who are crept into the houses of the cruel beast , which for them was provided , where they promote his worship and service whose ministers they are , for which they receive tythes , leading silly women captive , laden with sins , led away by them with divers lusts , ever learning , and never able to come to the knowledge of the truth ; and as jannes and jambers withstood moses , so do they also resist the truth , being ( as by their actions doth appear ) men of corrupt minds , who are reprobate concerning the faith ; but they shall proceed no further then unto the making manifest of their folly and madness , as theirs also was made manifest : thus by the light of christ in my conscience am i come to see what the priests are , and their upholders , in despite of their fair pretences , and am made able to witness the truth fulfilled according to the sayings of the true minister of jesus christ ; read the 2. epist. of paul to timothy . 3. ch 1 , 5 , 6 , 7 , 8 , 9 , v. &c. and for which testimony of mine born against the priests ( for christ ) i am come by them , and such as with them live by tythes , for to suffer persecution ; which are such evil men and seducers as the apostle and true minister of christ hath said should wax worse and worse , and being deceived shall be punished with everlasting destruction from the presence of the lord and from the glory of his power , who now are unto me , and all the enlightned of christ , known for to be of that sort which the apostle had a fore-sight of in the mystery of iniquity , wherein they are now come forth in their proper colours of deceivableness , of all unrighteousness , which by them is made use of instead of the holy garments , of the true priesthood , they receiving not the love of the truth , that they might be saved ; for which cause saith the apostle god shall send them strong delusions , that they should believe a lye , that they all might be damned who belive not the truth , but have pleasure in unrighteousness , as doth appear by their disorderly walking in all manner of pleasure and idleness , which the true ministers of christ did witness against , who said we did not eat any mans bread for naught , but wrought with labour and travel night and day , that we might not he chargeable to any ; not because we have not power , but to make our selves ensamples unto such as follow us , which the called ministers of england do not , but are enemies unto both their example , and such saints as do witness the same life and ministry ; but the priests do live upon the maintenance which they gain by making use of the power of the world , by which they take away from the poor the benefit of all their labours , which truth i hope is made manifest unto every one that hath but reason in them , as well as unto the suffering saints , which is the fruits by which they are made manifest , according as christ hath said , matth. 7. by their fruits ye shall know them ; and was there ever such fruits of robbing and spoiling peoples goods , and imprisoning of the saints and faithful servants of the lord god of israel since the world began , as by priests in our age , who sirname themselves messengers of god , and yet wrong and violence , robbing and spoiling is the fruits they bring forth , by which they are also known to be none of the ministers of christ , nor messengers of god , but have made themselves fully manifest to be of the remainder of that cursed generation and stock of hypocrites , which were devourers of widows houses , as daylie doth appear which cannot be denyed , for there never was greater devourers then they are since the world began , who for a pretence make long prayers to accomplish their mischievous designs ; and was there ever the like praying and preaching in any age as hath been in this our age or last dayes of finishing iniquity ; under which pretence of theirs , the innocent who are departed from evil are become the prey of the devourer ; but for their reward saith christ , they shall receive to themselves the greater damnation ; read matt. 23. 14 , &c. and saith the apostle peter in his second epistle , chap. 2. they shall through covetousness , and with feigned words make merchandize of the p●ople ; and was there ever such merchandise made of a people since they had a being upon the earth , as now is made by these called preachers and minister's of the gospel , whose wicked fruits hath made them manifest to be those hypocrites and false teachers which were afore spoken of , should proceed from the corrupt tree , from whom the man of god doth flee , to follow after righteousness , godliness , faith , love ; patience , and meekness , 1 tim. 6 , 11 , v. &c. in which life they , the priests , are not found , as doth appear by their upholding and seeking to maintain by the power of the cruel beast , that which christ hath disannulled because of the weakness and unprositableness thereof , for that the law made nothing perfect , but the bringing in of a better hope made perfect , whereby we draw neer to god , heb. 7. 18 , 19 , v. &c. and now for to take away all obstructions , before i procced further i shall give an accompt of my faith and hope by declaring what church i am of , that i so may remove the cause of jealousie , vvhich is too often appearing in the ignorant , yea , even in such vvhich makes a high profession of godliness , i shall therefore give you , the rulers , and all that are vvise in heart for to know , that i ovvn the ministry and ministers of the everlasting gospel , which is not of man , neither are they made by man , as the priests of the nation are but are such as christ hath made , whose foundation standeth sure , which shall abide for ever , vvhich changeth not , neither can it be shaken , being built upon the foundation of the prophets and apostles , jesus christ himself being the chief corner-stone , eph. 2. 20. and i do also vvitness and declare , that all the ministers of christ have accordingly received a perfect ministry , which is free , and not burthensome to any , because they belong to the true church , whereof christ is head , which is his body , according as the scripture doth with me declare ; which church is the assembly of the righteous , who are holy , from which the ungodly are excluded , according as it is written psal. 1. 5. the lord knoweth the wayes of the righteous , but the wayes of the ungodly shall perish . i do also own the ordinances of jesus christ , which none that are unholy can partake of , and the worship of god , which is in spirit and truth ; read joh. 4. 23. and likewise the law of god , which is holy , ●ust , and good , which never changeth by no diversity of place or time . and thus have i in brief declared an account of what church i am , and also of my faith and hope , wherein i have truly discharged my conscience in brief , and for which i am at this day a sufferer . and so far as i can understand from friends which doth give me an account of what they understand from amongst you , that there is nothing to be expected from you , but more bonds to be laid upon the saints ; at which nevvs i finde in my self a comfortable satisfaction for to continue my waiting upon the farther good pleasure of the lord god of israel , rather then to sin against my conscience by giving way to break his laws , commandments , ordinances , and statutes , for vvhich i have suffered persecution for above this eight years together ; first by one john lawson a drunken priest , belonging to the parish of basinborne in the county of cambridge , who for tythes took away my goods , and yet notwithstanding was not therewith contented , vvhile such time as by his cruelty he drove me to flie with my family twenty miles from that town by the reason he had gained a warrant from the committees of that county for to carry my body to prison , refusing to take bail , according as the warrant did express . but soon after i had removed my self and family from his tyrannie , an other enemy to the gospel appeared against me , viz. one john budging of the same town , farmer of the tythes , belonging to the parsonage , who persecuted me at the popish law ; and after he had spent some time , gained power also for to carry me away to prison , notwithstanding he had carryed away a great part of my corn out of the field ; through which tyrannie of his i was forced to forsake my poor wife and children , which constrained me to put my life upon the danger of loosing , by reason i fled to the army of the common-wealth of england for refuge into scotland , where as a souldier i did engage , in hopes of gaining not only victory over such as was then counted our enemies , but also to have seen an end of that their power by which tyrannie and oppression is still promoteed : and after the wars of scotland were over , there followed on worcester-fight , where i was also bodily engaged ; and after that field-battel was fought , i returned privatelely home to visite my poor wife and distressed family ; but not long after my adversary obtained intelligence that i was at home , and thereupon did send certain sons of belial for to carry me away to prison , which for to accomplish their end , did by force of arms break into my house upon me ; but being by me strongly resisted with sword and pistol , they durst not proceed the attempting to come up into my chambers , where i was ready to receive them ; they perceiving of it , did quarrel amongst themselves about raising of the town for to pull down the house upon my head , they threatning sorely to have me forth dead or alive ; i understanding the same , did through the help of the lord make my pass out of an upper-windovv , leaving my poor wife and children to their bloody rage , who did accordingly set a drawn sword to her breast , and did threaten to kill her after they did see i was escaped : many more insufferable cruelties have i and my family undergone , which are too many for me to give relation : but to be brief ; so precious vvas my liberty unto me when time was , that the very thoughts of a gaol was unto me dreadful , that vvhile i was at liberty , i was in mighty bondage through the continual fear of being betrayed , which at length vvas brought to pass by one crooply a broker , shop-keeper sometime of the tovvn of cambridge , vvho as i understand did receive from my enemy a pretty roundsum of mony forto betray me ; vvhich accordingly he effected by his discovering where i vvas at a friends house , at vvhich house i was seized on by several serjeants , & brought away to prison , it being upon the third day of the second month , called april , in the year 1654. where i have ever since remained , and many times and often in great necessity , by reason my poor wife hath not had left wherewith all to relieve me with the value of 12. d. in money all this time of my long and harsh imprisonment as she with weeping tears hath unto me exprest ; and i seeing her distress , have been forced to borrow money for to relive her ; this being the truth according to what hath been by me declared , i shall leave the consideration thereof unto you the rulers for to judge according to conscience , whether these outrages by you ought any longer to be suffered , seeing they are done against the law of the lord god of israel , and also against your own promoted laws , as they are now become executed , seeing the ecclesiastical courts are down ; and it is also contrary to law for any man to be kept in prison as i have been and not relieved , insomuch , that had not the lord in mercy towards me raised up some few of his beloved people , who live in the life of righteousness , for to have taken care of me in this time of my harsh affliction i might unavoidably have perished not only by hunger and nakedness , but by cold also , for that i could not come to receive the benefit of the heat of fire for the space of two yeers and seven months : now judge i pray you who are wise in heart , whether my sufferings have not been sad , yea or no , as to the outward man , although mine enemies are pleased to laugh at my affliction , they saying , i would not accept of liberty if it were given me , i like the prison so well ; but the devil was a lyar from the beginning , and therefore i shall not here stand to spend time to give any further answer to their lyes , but do declare , i am forced to be a prisoner contrarie to the law of the lord god of israel , and also the invented laws of rebellious men , which are called the laws of the land . now seeing i do suffer for conscience sake , this question i do propound ; suppose there was a law now in force as was in the time of the late bishops , by which i were commanded to take tythes , yet how could that law be esteemed or ●udged wholesome , seeing it would enforce me to contribute unto such as do set up and uphold that which christ hath abolished and mad of non effect , who hath also blotted out the hand-writing that stood in ordinances , by which tythes were paid , and hath the same nailed to his cross . col 2. 12. now i appeal to both ●ou the rulers , and also the saints with ●ou , for to judge according to conscience , how this by me could be done without denying christ to be come in the flesh , as all they do that at this day pay tythes , or receive the same : your answer to this i humbly desire , seeing that christ jesus , who is now the second priesthood , hath changed the first , and also that law by which they took tythes , as it doth appear heb. 7. but yet you rulers may object and say , tythes are not now demanded for to be paid upon a gospel account , but upon a civil account : my answer is , there was never no such law which did require tythes for to be paid upon a civil account ; but a statute there is that was made the 27. of henry the 8. chap 2. saith , tythes are due to god and holy church . but then it may be further said , that although it be so , yet cesar ought to have his due , and custom must be given to whom custom belongs ; so that tythes upon the account of custom and tribute ought to be paid , for we must be subject to every ordinance of man for the lords sake , that i do grant . but what makes that for the lawfulness of paying tithes ? not any thing at all , because they were not customarilie paid , but by a law and commandment from god were they given to the tribe of levi & that priesthood ; which law and commandment i am sure doth not own neither english priests nor lay-men : therefore seeing there is no law neither from god nor man that doth command tythes to be paid , then upon necessitie it must be by you granted , there can be no transgression ; and upon that account it will appear , that all such as do force tythes to be paid , are transgressors to god almighty , for that they are deniers to do what his law doth require , wherein is declared , that tythes were peculiarly appointed unto the aaronical and levitical priesthood , as i have said from which the poor were relieved , and were not paid by custom , as doth appear mal. 3. and such as did neglect to pay , robbed god , and not the priests : and again , if custom should have been observed by the saints and faithful servants of god , then should they never have suffered such cruel persecutions as they did under the rulers of the world , that must also be granted but because they denie to observe their customes so soon as they came to know the lord , and did him obey , then came their sufferings upon them ; as for instance , that famous witness of christ the apostle paul , after he came to live in the enjoiment of the life , as the scriptures beareth witness he did , then he denied to observe the customs of the jews , for which he was by the rude multitude abused , and judged not worthy to live , as the saints now are who bears witness unto the same truth in life , as paul did , which made the jews say , he taught all men every where against the people and the law , and that he brought in greeks to pollute the holy temple , and had perswaded all the jews and gentiles to forsake the law of moses , saying they ought not to be circumcised , neither walk after their customs ; whereupon all the city was moved against him , and the people ran together , and drew paul out of the temple , acts 21. and is not the like trade of crueltie by the priests of this nation , and such as are professors , who are their proselites , still carried on against the dear saints and servants of god , who are moved by the lord for to go into their steeplehouses for to declare against their filthy lying abominations ; this cannot be denied , for it is too much manifested in the citie of london ; but to hasten : and also i find that jeremiah said , the customs of the people were vain , jer. 10. and likewise the children of ifrael were from the lord expreslie commanded not to observe the customs in the land of those people which the lord for the same wickedness cast out , by which the land was defiled , lev. 10. 3 , &c. lev. 18. 1 sam. 2. 13 , &c. now by what hath been declared , it doth evidently appear from the doctrine of the prophets and apostles , which was one doctrine that they taught the people against their customs and vain traditions of the fathers , as they were contrary to the will of the lord , although the priests of this nation do make a trade of maintaining all such filthie customs , by which they make merchandize of the ignorant people , under pretence of being ministers of the gospel , although their actions doth witness them lyars to their faces , who are proved no other then the merchants of babylon , and common waged servants of the cruel beast , whose service they promote , as by their daylie persecuting such saints as do deny them and their filthy service , wherein they are manifested to be like unto the leopar , which is very cunning in getting his prey , as pline writeth , who saith , they have such a kinde of smell , that all four-footed beasts are desirous to go after them , being allured with the pleasantness thereof ; but yet the beasts are so terrified when they see the grimness of their l●oks , whereupon it is that when they have inticed them to come near them with the sweetness of their smell , then they hide the●r heads , and so catch them , and pull them in pieces : is not this the manner of the flattering priests of the nation , and such as are with them confederated ? who allure the simple by feigning themselves to be the messengers of god , and ministers of the gospel , by which sweet words they catch the ignorant , who indeed are no other then thieves that live by stealing , and putting to sail the words of the hol prophets & the apostles , under which pretence they hide themselves from being seen of the ignorant , to be such bloody savage beasts of prey as they are ; against whom i am engaged by my conscience for to bear witness , and also against such laws , statutes , ordinances , customs , and prescriptions , which doth maintain and uphold them , which are by enemies brought in against the law of a good conscience , declaring that they are things void , and against justice , which laws must needs be known and acknowledged by the enlightned of christ for to be inferior unto the laws and ordinances of jesus christ , who is appointed of the father to be the true law-giver unto his people , as he is their saviour , who is the prince of peace , and the heir of all things , who is god over all , blessed for ever , who is the head of his church , whereunto tythes are not belonging , nor forced maintenance permitted ; she being the spouse of christ , is free from corruption and sinister affection , which the national false church is not , unto which the priests belong who take tythes according to the law of their grandfather the pope of rome , who first gave their predecessors tythes to keep them from corruption and sinister affection , under pretence of rewarding of them for their service done for holy church , as doth appear by the statute of 24. of henry the eight , chap. 12 by which it is manifest , the called ministers , priests preachers , parsons , vicars , clarks , & curates belong not to the church of christ , & therefore unholy are they who have no right to tythes , and upon that consideration ought an evil custom or usage by you the rulers , who profess your selves christians for to be abolished , according to the saying of judge cook upon littleton . now i appeal unto the saints with you , for to judge what greater evil there can be by you permitted answerable to the maintaining of such a generation of men as doth plead for the upholding of such customs and wicked usages as deny christ , and doth command me and all saints to give wages unto such as never did nor doth any work for me or mine ; surely this must needs be judged to be not onely against reason , but against the very being of a good conscience , wherein god hath written the witness of his eternal law , by which i see all laws , customs , and prescriptions for to be null and void , and are no prescriptions nor customs , being things void in themselves , because against justice , as doth appear in doctor and student , chapter the second . therefore i say again , that all laws , statutes , customs , usages , or prescriptions , which would set up and uphold that which god by christ hath disannulled and made void , is no less then high treason against god for any of you rulers for to attempt to maintain that which is against the law of the holy one of israel . and again the priests of the nation , who stand by your power , have been both they and their predecessors , so notoriously changing and changeable , that they have made nothing perfect ; and for me to own such as is not of christ is clearly against my conscience ; and seeing they are not of christ , nor are found one amongst themselves , nor indeed never were , as it doth appear by the laws and statutes of this nation , which doth declare and manifest they have been always such as did with men and times change according to the wills of such as came , to get rule and domination over the people , unto whom they alwayes became subject , as this generation of priests have done , and would again do , i am perswaded , if an event turn or change of government should come , then would they again quickly appear in their colours ; or if god should order your hearts that are now in rule to do his will , then would you soon prove what mettle they are made of , if you would promise to give every one of them 100. l. a year upon condition they would for bear their preaching , as they call it , and such as would not should have nothing , then i am confident they would be as mute as fish , and as dumb as he that never could speak . but to hasten , that so i may shew and further make manifest that which the priests can no wayes deny , concerning their predecessors , how that they in the time of henry the eighth , some time king of england , denyed the pope , and would not own him any longer for to be their chief head , although they had been by him made priests ; but yet notwithstanding , that they declined him , and owned henry the eight for to be their chief head , rather then they would hazard the loosing of their beastly [ read the acts and monuments of the church . ] honors , dignities and possessions , which was brought in and maintained by tythes . and then they again in the time of edward the sixth made another notable turn and denyed the mass-book and received the book of common-prayer at his commandment . and afterward in the time of queen mary they denyed the common-prayer-book , and received the mass-book . and in the dayes of queen elizabeth they denyed the mass-book , and again received the book of common-prayer . and in the time of the late old parliament this generation of baalamish priests , who love the wages of unrighteousness , being willing for to follow the example of their makers , the late late bishops , denyed the book of common-prayer and received that pamphlet , called the directory , rather then they would offend their great masters the late old wicked parliament , who for their service done , did grant them an ordinance for to take tythe-eggs , pigs , and geese , &c. which the true ministers of christ never did . and what they now own , i hope is sufficiently made manifest unto all the children of light , vvhich makes them unto me of no esteem , they being such as care not who they own for their chief head , that matters not to them , vvhether he be called of god , or chosen by his people , seeing they are christs enemies , as doth appear by their petitioning of you the povvers of the world , for to maintain and uphold them in what christ hath changed , by doing the will of god , who is heir of all things , which shall abide in the house for ever , unto whom the right of inheritance doth belong , whose gift is free , and all that are made ministers by him are free indeed , and as they have freely received , so do they freely give , by which they are known from the ministers of antichrist , who are of the corrupt tree , as by their fruits they are known , matth. 7. 15. who are denyers that christ is to be come the second priesthood , who is the unchangeable one , which shall endure for ever , although they believed it not , who are such as do teach another gospel , according to what they have been taught of their predecessors , who as they are , were the upholders of that which christ hath abolished , who do also justifie the maintaining of those places wherein the nations have served their gods , in which places they are now found doing the service of their mistress , viz. the whore of babylon , although the lord god of israel hath commanded that those places should be by such as are his people destroyed ; deut. 12. 2. by this their service they make themselves clearly manifest not to be of god nor christ , but men of corrupt minds , and being destitute of the knowledge of the truth , do suppose their gain which is brought in unto them by tythes , through the help of the power of the cruel beast , is godliness , whose ministers they are , as doth appear by their false worship also , which by them is promoted , for which they have neither precept nor example in all the holy scriptures ; therefore are they inforced for to get their wages of tythes by a popish law , contrary to such as were the priests of the first covevenant , who imprisoned none for tythes , as they do , but as the lord ordained , so did they do and continue , who were made by a law , as doth appear , exod. 4. 13 , 14. exod 28. who had also a command from the lord for to justifie them in their ministry whose power they abused , not as the national priests do their power , which is of the world , whose practise is continually to live upon the abuse of that their power , by which they stand who never were called of god as aaron was , heb. 5. 4. neither did they go to the magistrate for to get warrants for to put into the hands of a constable for to take away peoples houshold-goods for tythes upon trebble damages , which is 3 s. for one , as these of england daylie do , by whom the saints do continually suffer the spoiling of their goods , because they are not the ministers of jesus christ , therefore do they not own his doctrine , they being of the world , neither can they know him , according as it is written joh. 14. 17 who are such as live in pride , covetousness , and oppression , as their makers the bishops did , who in their day with them , their under-clergy were called the body spiritual , or english church , as doth appear by the statute of 24. of henry the eight , chap. 12. and the same statute doth further declare , that the kings , queens , and nobles of this realm , so called , since the time the pope had his domination indowed them , the false church , both with honors and possessions . and again saith the statute , the pope and the see of rome did in the time of their rule reserve unto himself amongst other things the tryal of the right of tythes , as doth appear by the statute of the 26. of henry the eight , some time king of england : and in chap. 1 it is declared , that he and his successors were the onely supreme head of this called church of england . thus have i made appear the root of these priests , and their fhundation have i also made manifest , and discovered not to be of christ , but have proceeded from man , who have accordingly erected two places for their breeding up of priests , viz. cambridge and oxford , which are by them called two eyes , for the furnishing every parish in england , with able lying seducers , where is also by them churches built at the charge of the ignorant people , wherein is also provided for the service of the whorish priests funts and basons for the management and carrying on of what they so gravely solemnise with much pretended seeming zeal , viz. the sprinkling of infants , which they say is baptism , but they lye , for which piece of cheating service , they have never a vvord of scripture , besides their easter-reckonings , and time of christmas , and churching ( or else cheating ) of women , and their mortuaries , and for the smoke going up peoples chimneys , all which trade bringeth them in much gain . thus through the assistance of christ jesus have i according to the gospel proved the priests of the nation to be no ministers of christ , nor messengers of god , which is my second ground why i deny to pay them or any else tythes , who are such as the lord god of israel for their oppression will feed with their own flesh , yea saith he , they shall be drunk with their own blood ; and then shall they know that i am the lord , the saviour of them whom they oppress . read isa. 49. 26. and thus the lawyers wth them may also take notice ; for the same judgement & vengeance that is due to the priests belongeth unto them also , because they are the executors of the power of the cruel beast , who are the guard of his throne ; & therefore do they spoile the dear saints & people of the lord jesus christ , prince of peace , & king of righteousness , whose people for their obedience to him and are with their persons estates by them continually devoured & destroyed in their murtherous gaols , and all for want of such justice and true judgment for to be executed upon them for breach of law as was performed by that honest king called alpheret , who defended the cause of the poor and needy , and rescued the right of the oppressed from out of the hands of such destroying lawyers as did live upon the abuse of his laws ; he hanged up judge hasf because he saved one trustram vvhich vvas sheriff , from being put to death , who had taken away goods from many people , although for the kings use ; but yet notvvithstanding that was not by the king owned , because it was by his lavv judged robbery ; read mirror of justice , fol. 241. novv consider ye rulers vvhat a vast difference there is betvvixt your doing justice upon the lavvyers that live upon the abuse of the law , & king alpherets , forasmuch as that you canot deny in your consciences you do permit of unsufferable robberies daylie for to be done , both by priests & lavvyers , & yet seek not to have that wickedness remedied ; besides the murthers vvhich you suffer the lavvyers to do against express lavv , upon their opinions and false judgements , according to their opinions by them given , vvhereby many thousands have been murthered for theft , vvhich is against the righteous law of the lord : and therefore seeing that you knovv these evils and yet vvill not seek to prevent them of committing any more , hovv can you expect any safety for to be given unto you from the lord god of israel , vvhose lavvs in effect you despise ? for vvhich things sake the vvrath of god vvill suddenly seize upon you , as vvell as it hath done upon others before you , unless there be a speedy returning unto the lord , whose work vvhen time vvas you promised to do , vvhich yet lieth undone , which causeth the enemies of the lord to renew their strength again , who did in the time of your seeming zeal for christ , and his now persecuted cause , judge themselves as good as half hanged for what they had done in answer to their opinions which they caused to take place in the room of law ; through whose villanous false opinions and judgements given , the late king by them and the priests were seduced , and perswaded to permit of doing such things vvhich the law did not justifie him in although judge jenkins , and judge cook , and some few others did as to the best of my remembrance , perswade him what possible they could , not to hearken to the false opinions of those vvicked judges vvhich he was deceived by : these things being true , as thousands of the well-affected , then so called , with my self at this day can also witness , was in the matter of ship-money done contrary to law ; and therefore hovv doth it behove you that are got into the present rule and authority of the three nations , for to take heed of your standing , seeing you are instruments that have come through much blood unto what 〈◊〉 are now possessed vvith ? hovv much ( i say again ) doth it concern you for to see and consider vvhat you are doing ? and then i hope you vvill seek to stand for the putting into execution the lavvs , commandments , statutes , precepts , and judgements of the lord god of israel , instead of the laws of tyrants , vvherein his honor vvill be promoted , and your souls eternally saved , and your bodies prosperously from him protected ; and then will all plots and conspiracies cease from being contrived any more against you , vvhen you shall learn for to do his will according to his righteous law , vvhich requireth blood for blood , life for life , an eye for an eye , a tooth for a tooth , a hand for a hand , and a foot for a foot ; thine eyes ( saith the lord to his beloved people ) shall not pitty or spair such transgressors who have by their wickedness given themselves over to death , which according to the law are not to be excused , by which example those that do remain alive may hear and fear henceforth , that there may be no more such evils committed amongst you ; read deut. 19. 20 , 21. now i appeal unto your consciences there for to judge whether you are not such as do transgress vvhat the lord hath commanded should be obeyed , which is by reason of your suffering a company of lavvyers to abuse and destroy the good people of this nation by such a povver as is not of of god ; and therefore if you do not see that remedied , you cannot have thoughts to escape unpunished vvith the king , because the lord of hosts hath expresly commanded his chosen people that they should not suffer the judgement of the stranger to be perverted , lest their right should be hindered ; much more ought you to be careful of the cause of the widow and fatherless , deut. 24. 17 , &c. vvho are yet by you permitted to suffer vvrong ; and therefore are they and their estates spoiled and ruinated by both priests and lavvyers , who act contrary to their expresse popish law as doth appear in that statute made the 2. of the reign of king edward the sixt , chap. 13. vvhich statute saith , be it provided and enacted , that if any person do with-hold or withdraw any manner of his tythes , oblations , obventions , profits , commodities , or other duties , or any part of them , cont●ary to the true meaning of the said act , or of any other act heretofore made , that then the partyes so substracting or withdrawing the same , may be convented , sued in the kings ecclesiastical court by the party from whom the same shall be substracted or withdrawn , to the intent the kings judges ecclesiastical may and shall , then and there hear and determine the same according to the kings ecclesiastical law . and that it shall not be lawful for any parson , vicar , propriator , owner , or other farmers or deputies , contrary to this act to convent or sue such witholders of tythes , obventations , or other duties aforesaid , before any other judge then what is ecclesiastical . now knovv oh you my dear friends , for unto you do i make this knovvn , who are the persecuted saints of the most high , that these forementioned lines are the very vvords of that statute ; novv judge ye rulers how contrary these wicked lavvyers that are yet in their vilanous beings upon their stages at westminster do act , vvho as it doth appear , are suffered by you their masters for to be above the law , which is the only cause the lords people for conscience sake , in obedience to christ jesus are daylie sued , convented , and brought before them in their filthy dens , called temporal courts , contrary to their ovvn invented filthy tyrannical laws , as hath been already proved , and as i could make more at large appear by many more laws , but only i fear being too large , and therefore do i make use of no more then what may justifie me in the truth of what i have too charge against them for their abominations daylie committed against the very express laws of the land , as doth further appear in that 22. of henry the eight , chap. the 7. which saith , be it provided alwayes , that the last act shall not extend , nor be expounedete give any cause of action or suits in the courts temparal ; which notwithstanding they daylie do : novv judge , o ye rulers , hovv you do think you can in conscience stand justified with the lord and his poor oppressed people , whom you suffer daylie for their consciences to be troubled , afflicted , and abused by your priests and others of their spirit , by their being convented , and by them brought before such a company of forsworn murthering lawyers , whose continual practice is to engage themselves against the consciencious people of this land ▪ even against their commissions in the matter of tythes , as i have already declared , for that the law saith , none shall expound it no other wayes to give remedy for tythes then what it doth of it self plainly express , whereby cause of action may be given , or suit commenc●t in the courts temporal , against any person , or persons , which shall refuse or deny to set out his , or their tythes , or shall detain , with-hold , or refuse to pay his tythes , or offerings , or any parcel thereof , but that in such cases the persons or parties being ecclesiastical , or lay-persons , have cause to demand , or have the said tythes or offrings , in every such case in the spiritual courts , according to the ordinance of the first part of this act ( and not otherwayes . ) and thus unto you the rulers have i made it plainly appear by the lavvs and statutes of this realm , that it is utterly unlawful for your temporal judges to give judgement in the matters of tythes against the saints , as they dayly do in such courts as are called temporal courts , viz. the exchequer , common-pleas , and in that other court or place , called the chancery , which is called a court of equity , if lyes may take place , or rather a court of iniquity , through which deceivable name of equity many people have made their addresses from out of other courts into that , in hopes of gaining right there but have found as much wrong , and have met with much inconscionable dealings as ever they did before , the lawyers being all agreed to destroy the poor wronged people that have been forced to seek help where none is to be had , through their ignorance of not knowing that the lawyers tyade is upheld and maintained by fraud and wrong , as doth appear in this great controversie of tythes ; there shall need no other proof against them then this of tythes , as doth appear in their wresting and abusing the law in that cause ; through which they promote all manner of injustice against the saints , by whom they both suffer imprisonment , and also the spoiling of their goods , contrary to the laws and statutes of this nation , which in themselves require right should be done ; but contrary to that these law-breakers do force jury-men through their being ignorant of the law , commonly to forswear themselves by giving up false verdicts against their consciencious neighbors in the matter of tythes , by their fining for the ungodly plaintiff against the poor defendant for not dividing or setting forth , and not paying their predual tythes , or for taking or carrying away the same before the tenth part be divided or set forth ; by which unlawful proceedings of wicked plaintiffs before ungodly forsworn judges in their secular courts , the saints do greatly suffer by the priests and others of their antichristian tribe , who by them are well bribed for their pains ; so that betwixt the one and the other , this poor land and people is brought under the guilt of those horrible crying sins which israel of old in their dayes suffered to be committed amongst them , although they were the lords beloved people , unto whom he sent his holy prophet to give them warning that the lord had a controversie against the inhabitants of the land for suffering those abominations , through which there was no truth , or mercy , nor knowledge of god amongst them ; for by swearing , lying , killing , and stealing , and committing adultery , they brake out , and blood touched blood ; therefore the word of the lord unto them was by the prophet declared , that the land should meurn , and every one that did dwell therein should languish , with the beasts of the field , and with the fowls of heaven , yea the fishes also of the sea shall be taken away ; read hos. 4. 2 , 3 , 4. the fore-promised matter being well considered by such as yet do live to fear the lord , may justly give their judgement for god , that both the rulers and people of this nation are under the guilt of all those sins , and are in danger of coming to suffer sad judgements from the lord , for that the priests and the lawyers , and such as with them do live upon the gain of oppression , are yet suffered to be the actors of all manner of wickedness that in this land is committed under pretence of law , by whom this forementioned scripture is fulfilled , as hath been by them made manifest from the beginning of all our troubles , who yet do confederate together to divide the people from holding amity one with another , that thereby they may hinder the promoting the cause of truth , and the establishing of justice ; through which wickedness of theirs when time was in dividing the people from the king , and setting him against the people , justice by him was wholly neglected , although he was much sought to by the people of god for to see the same duely administred , as he was permitted of god to be the chief magistrate of the three united nations of england , scotland , and ireland ; but he not standing in the counsel of god , would not hearken unto the desires of his people , but grew weary in hearing them , whereupon no more addresses by them unto him was made ; wherefore his end suddenly upon him came , and therefore justly did the god of justice deliver him up into the hands of those which sought his life : let good heed therefore be taken by you that are in present power , least the cause be forgotten which brought him to suffer the pangs of death ; for know you , the lords hand is not shortned , but is stretched out still for to reach you also forth from all your guards of guns , swords and pikes , which by multitudes of men is made use of for to defend you ; yet notwithstanding your strong arm of flesh , you may take notice , the king had as great a power in his time as you , and was more esteemed , regarded , and beloved by the people , as to the generality , then possibly can be imagined you are ; but yet he not doing that which was right in the sight of god , you see was cut off . oh therefore that you may remember with all speed for to establish justice , that so you may rule for him for the good and well-being of his poor distressed and every wayes afflicted and persecuted people , who are at this day frustrated of all hopes of mans doing justice , and therefore cry they unto the lord for to be delivered from the hands of their oppressors , seeing hitherto you have denyed their redemption , notwithstanding you have sworn unto the lord you would give them deliverance : this know therefore , your time to perform what you have engaged and promised is almost past ; therefore what you do , do speedily ; for i behold your night a coming , and then will all your works cease , and then vvil all your intentions , with former pretences come to be frustrated and annihilated , and your memorials vvill also be blotted out from under heaven , and your very names vvill then become a stinck to all nations , and you posterities will be made miserable , like unto the distressed children of the late king , vvho being left without habitation , are become vvanderers about in strange lands , unto vvhom you cannot afford to shevv pitty nor compassion ; can you therefore imagine , that if justice ( vvhich is the exalting of a nation ) be by you any longer neglected , that you shall receive more favour then they have found at your hands ? surely no : therefore remember what samuel did to agag , and for what he was hewed in pieces ; read 1 sam. 15. 33. wo to him that increaseth that which is not his ; shall they not rise up suddenly that shall bite thee , and awake that shall vex thee ? and thou shalt be for booties unto them , because thou hast spoyled many nations ; all the remnant of the people shall spoyle thee because of mens blood , and for the violence of the land , of the city , and of all that dwell therein . thou hast consulted shame to thy house by cutting off many people , and hast sinned against thy soul , for which the stone shall cry out of the wall , and the beam out of the timber shall answer it ; read hab. 2. 6 , 7 8 , 9 , 10 , 11. but to hasten , that so i may proceed to shew unto you the great abominations that are done & committed by your power , & in your name , viz. by those forementioned wicked wretches , the priests and lavvyers , who are together confederated for to commit the horrible and silthy thing in the land , as i have already shewn , and shall make further manifest by those laws which yov have sworn to maintain , which laws say it is utterly unlawful to imprison any one while they dye . and yet notwithstanding , how many hundreds in this nation are unjustly kept in prison at this day , ready to perish , and many already since this time of your governing , have perished ; i wish their blood may not be laid to your charge for suffering it , seeing the law doth judge it man-slaughter : be pleased therefore to read mirrour of justice , pag. 88. 27 , 28. fol. 294. and again , the law doth further say , that to suffer any to dy in prison through want as i am given to understand some lately in the kings bench have done , is also by the same law judged man-slaughter ; and likewise for judges to delay relieving prisoners by the law till they dye , is also manslaughter ; for suffering of which , and for not doing what the law did require for the relief of the imprisoned , one judge pearne was convicted and hanged ; see for this mirrour of justice , fol. 228. pag. 30. now it doth evidently appear from this foregoing matter , that there was a glorious face of justice did in those times which were counted pagan manifestly appear , wherein justice , righteousness and judgment according to their agreed-upon laws , was duly and truly , without respect of persons , administred and executed upon such as were found the betrayers of the rights and priviledges of the people ; but since that time that justice took his seat and royal throne in this nation , wicked and ungodly men have for many ages together born rule , through whom justice hath been kept as a stranger out of this land , whereby truth is fallen ; and such as have through the fear of the lord departed from iniquity , are become a prey , as is evident by such as with my self do at this day suffer imprisonment for our earnest contending for publike justice , and open punishment to be inflicted upon such as are known to be truths perverters , betrayers , and abusers of the righteous laws , ordinances , statutes , precepts , commandments and judgements of the lord god of israel , as doth and may further appear by the witness and testimony paul that called , chosen , and famous apostle of christ ; read 1 tim. 1. 5 , 6 , 7 8 9 , 10 where it doth evidently appear , paul the true minister of christ was earnestly exhorting of timothy above all things to take heed unto the commandment , unto the end , that he might know charity from out of a pure heart was the sum , wherein the whole was contained , from whence the exercise os a pure conscience was to be set on work , according to that unfeigned faith that dwelt in the apostle , from which , saith he , some have swerved and turned aside , desiring to be teachers of the law , understanding neither what they say , nor whereof they affirm . these words considered by the wise in heart , whom god hath filled with the spirit of wisdom , who are the persons i do appeal unto , for to judge whether this complaint and just accusation of the apostle is not as well against england , as against those usurpers and abusers of the law which did live in his time , seeing we are the people that have broken so many engagements which unto the lord jesus and his members was made in the time of the beginning of the great troubles of these three nations . but i must hasten , and come to the words of the faithful minister of christ , from whence i have a little digrest ; from which declaration of his it doth appear how wonderfully he ( exalted ) the law of god , who said to timothy ; we know that the law is good if a man use it lawfully , knowing this , that it was not made for a righteous man , but for the lawless and disobedient for unholy , prophane , for sinners , for murtherers of fathers , & mothers ; for man-slayers ; for whoremongers , and for them thus defile themselves with mankind ; and for m●nstealers , for lyars , & perjured persons , and if there be any other thing that is contrary to sound doctrine , according to the glorious gospel , &c. now having thus far discharged my conscience , i shal leave the whole mattter after perused to be considered of according to conscience , who , and what they are that deservedly ought to be brought to coudigne punishment ; seeing the law from god hath been appointed for the punishment of evil doers , & for the praise of them that do well , who are for well-doing , by evil-doers , contrary to the minde of god revealed in his law , kept in prisons in this nation , by whom at this day i am with many more unjustly kept in prison for conscience sake , and not for any evil done , whereby i am the better enabled to declare from a principle of faith , that my sufferings are only for the gospel sake , who have accordingly learned from the teachings of the lord not to with-hold any thing of what is called civil right from any man but have been free and willing a● all times to make good that which hath been due of right to men , and am in like manner subject to every ordinance of man for the lords sake , knowing the earth is the lords and the fulness thereof ; but yet notwithstanding , that if any in authority shall go about to take from me and mine any part of the earth which god shall give us further to be possessed with , then i shall not resist ; for i must needs be subject , not only for fear of the wrath of foolish , proud , vain man , who is ready to be offended at what he ought rather to be ashamed of , then to justifie himself . thus for conscience sake as i have learned of christ , am i freely willing to submit my self unto every ordinance of man for the lords sake , although my deadly enemies have reported otherwaies against me , which the lord our god knows i purely suffer for that i cannot give unto his enemies that for maintainance which belongs unto him , viz. tythes which unjust demands i must for conscience sake deny , although i come to suffer death for the same , seeing it is clearly manifest from the declaration of christ and his apostles , that whosoever payeth tythes denyeth christ to be come in the flesh , as all they do which at this day do either pay or receive the same , as i have made fully appear from the sum of the holy scriptures : and thus to both you rulers , saints and people of all forms , sects and sorts , have i truly discharged my conscience according to the gift of god in me by way of grounds and reasons laid down , wherein i have shewn the justice of my cause , and have therein matter of great comfort thus to declare why tythes have been , and are by me still denyed ; in which grounds i have made an eminent discovery , that tythes in england have been , and are forced to be paid contrary both to the laws of god , and also to the laws of the land , which laws i have not broke , but do suffer for my obeying the law of the lord god of israel ; in which obedience i hope he will help me to be continued in the further remaining part of the dayes of this my pilgrimage , whose servant i am , and do finde in my self a freedom in like manner to be subject to every ordinance of man for the lords sake onely , whether it be unto the king , as unto the supreme ; or unto governors , as unto them that are sent by him for the punishment of evil-doers , and for the praise of them that do well , according to that declaration of the first epist. of peter , ch. 2. v. 13 , &c. isaac craye . and lastly , these few following lines i have been moved to write by way of humble desires , the which lines are dedicated only unto all consciencious , sincere , faithful hearted friends , to that end and purpose that they would be pleased for the time to come to have a special care who , and what they be are by them put in trust for to dispose of their christian contribution , which they may be from god moved for to give towards the relief of such as do for conscience sake suffer under the enemies of the everlasting gospel ; forasmuch as that i am given credibly to understand by some faithful friends , that they do fear some wicked persons under the profession of godliness have made use of my name and sufferings to gather moneys amongst several friends , which they imploy to their own private benefit ; it is true , the evil may be by them justly feared ; for in the time i was made to suffer under the council of state , i was was so served by some who did get large sums of money ; one of their names i have not yet forgotten , which i will here accordingly insert , viz horn , a cheese-monger , sometimes keeping his shop not far from london-bridge ; thus hath such wicked wretches under the notion of religion cheathed the truly religious and honest hearted ; and knowing that these evils hath been committed against me , it is to be feared they are daylie put in practise still under colour of relieving such as are of late come to suffer for god , as i do ; how much therefore doth it concern the truly charitable , who do witness what the life of true profession is , for to take heed they trust none but such as are known truly faithful , although never so much shew of outside seeming zeal for god and christ be professed , seeing it hath thus happened since the dayes of our great troubles , that through such outside profession , and hypocritical seeming zeal for god and cause of christ the trul consciencious people of this nation have been cheated out of their lives , estates , and liberties ; under which vilanous sort of professing zealots , or rather trappanners of the innocent , i have in a most wonderful manner many wayes suffered wrong , both before this my imprisonment , and ever since , through their filthy invented lyes , and giving forth notorious reproaches , which they from the perswasions of the devil and the priests have been set on work to promote against me , they thinking thereby to leave me friendless , that so they may pine me to death in prison , seeing they can no other wayes destroy me ; but the lord having sa tisied me with inward comfort , from which i find my self wonderfully supported with patience to be contented in every condition ; so that i can with abundance of unspeakable comfort & inward peace undergoe the strife of wicked lying tongues ; and being fully satisfied from the measure of christ in me , that the saints and dear servants of god in former ages , have in like manner suffered under such as these english false professors are , who are unrighteously called christians ; one place of scripture for to make the same appear i shall quote , and but one , although i might instance the like reproaches against david , the man after gods own heart ; job the servant of the lord , and jeremiah his holy prophet , who also bore his sharein reproaches ; and many more of the dear servants of god as well as i at this day do ▪ it is a truth , they that deserve no good name nor righteous report themselves , do give none to others : the scripture which i shall mention is heb. 10. beginning at the 32. v. and so on , where it doth and may appear , that the apostle was countenancing and counselling of such friends as he found one with them in the faith of christ to be chearful in their sufferings ; wherevpon he bids them call to remembrance the former dayes , in which after they were enlightned they endured a great fight of afflictions ; partly ( saith he ) whilest ye were made a gazing-stock both by reproaches and aff●ictions ; and par●ly , whilest you were so used ; for ye had compassion on me in my bonds , and then ye took oyfull the spoiling of your goods , knowing in your selves that you have in heaven a better and enduring substance ; cast not away therefore your confidence which hath great recompence of reward ; for you had need of patience , that after ye have done the will of god , ye might rece●ve the promise . thus from the enjoyment of that life which christ the light of the light of the world hath given me to be possessed with , do i come to see a full discovery , who , and what they are which are enemies to the cross of christ , he having revived his witness in me , i am thereby kept close to the word of his patience , through whose help i am enabled to read with understanding the holy scriptures with great joy and inward consolation , according to that measure of life abiding in me , by which they were given forth by way of declaration , as doth appear luke 1. 1. and am assured the time is at hand wherein none of these fore-premised enemies of christ , and saint-reviling , reproaching barking dogs shall not move a tongue as they now do . written from my unjust imprisonment in the vvood-street-compter , london , where i remain a su●ferer for christ the everlasting gospel , which the priests do daylie persecute . the second month , 1657. finis . qvakers principles quaking, or, pretended light proved darkness, and perfections found to be greatest imperfections in an answer to a written paper, subscribed with the name of thomas holme, and scattered through the country about liverpool and lancashire / modestly propounded by ralph hall ... hall, ralph. this text is an enriched version of the tcp digital transcription a45325 of text r39227 in the english short title catalog (wing h423). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 97 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45325 wing h423 estc r39227 18283077 ocm 18283077 107299 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45325) transcribed from: (early english books online ; image set 107299) images scanned from microfilm: (early english books, 1641-1700 ; 1635:7) qvakers principles quaking, or, pretended light proved darkness, and perfections found to be greatest imperfections in an answer to a written paper, subscribed with the name of thomas holme, and scattered through the country about liverpool and lancashire / modestly propounded by ralph hall ... hall, ralph. [8], 28 p. printed by r.i. and are to be sold by edm. paxton ... and tho. parkhurst ..., london : 1656. errors in paging: p. 22-23 misprinted 14-51. reproduction of original in the british library. eng holme, thomas. -to the priests and people of walton and liverpool, and thereabouts. society of friends -england -controversial literature. tithes -england -controversial literature. a45325 r39227 (wing h423). civilwar no qvakers principles quaking: or, pretended light proved darkness, and perfections found to be greatest imperfections. in an answer to a writt hall, ralph 1656 18934 21 5 0 0 0 0 14 c the rate of 14 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 john pas sampled and proofread 2008-05 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion qvakers principles quaking : or , pretended light proved darkness , and perfections found to be greatest imperfections . in an answer to a written paper , subscribed with the name of thomas holme , and scattered through the country about liver-pool in lancashire . modestly propounded by ralph hall , an affectionate lover of truth , admirer of sincere saving light , ardent desirer of perfection . isa. 5.20 . woe unto them that call evil good , and good evil , that put darkness for light , and light for darkness , that put bitter for sweet , and sweet for bitter . jude 10. these speak evil of what they do not know . london : printed by r. i. and are to be sold by edm. paxton , neer doctors commons , and tho. parkhurst , over against the great conduit in cheapside . 1656. unto the christian reader , especially the inhabitants about liverpool , and walton in lancashire . courteous reader : if thou hast been in any measure sensible of the world , age , and time of the church , in which we have our being , and seriously observant of the dispensations of providence suitable to the season , thou canst not but have seen gods severity , and satans subtilty as much acted as in any age of the world ; gods severity in perm●tting , and silently indulging ; satans subtilty , in seducing the simple , and such as embrace not the truth in the love of it , 2 thes. 2.10 . and subjecting the church to exceeding great disorder and confusion , and that under the specious pretences of light , reformation , and liberty ; gods severity in setting aside the authority both in church and state , which should have been as an hook in the nostrils , and bridle to the tongue of evil instruments ; deceivers , going about to deceive , and compassing all places to decry the truth and ordinances of god ; gods severity in with-drawing his discerning and establishing spirit , and giving men up to the vanity of their mindes , to strong delusions , nay and to a reprobate sense , not to distinguish between good and evil , false and true , but to be carried captive at the pleasure of the prince of darkness , and to determine this sad estate , an estate of glorious and saint-like liberty ; yet in all this gods severity hath not so much appeared as in the late upstart quakers , by whom the devil comes in stealingly into the field , setting aside his usual subtilties in down and direct terms , to damn all sacred order and ordinances of god , under no pretence taking with a rational man , much less an understanding christian , whilst the bare wordie out-cry of a light within you ( without any the least discovery of its form , matter or property , nay with the concomitancy of the most palpable acts and effects of positive darkness that can be imagined ) is the chief and only way , the sum and all of the arguments urged to call from the church , truth , and ordinances of the gospel , unto a meer phrensie , and fanatick spirit of rayling and reproach , yet now to us , how do they prevail too too much with too too many ? concerning these unhappy quakers many things have been written , not so much in order to their conviction , who neither own , nor acknowledge any common or certain rule , nor yet with any meekness and silent submission yeeld their ears to instruction , nor yet are sound in mind , but have subdued that very rationall power with which god and nature hath indued some , unto that sad and delusive power with which they are possessed , insomuch that we may say of them , as one in another case , hoc genus hominum ridere soleo non odisse , they are to be pittied , not hated ; they are to be prayed for , not preached unto ; for the devil which possesseth them , is such as can be cast out by no other means save fasting and prayer ; and indeed amongst other grounds of our compassion , this is not the least , that they enjoy too much liberty , to express and increase their madness , that though their spirits are subject to a bedlam temper and disposition , men will not shew them so much pity as to subject them to bedlam discipline . but these things were written for the prevention of others , who by gods grace are yet sound , not only in the faith , but minde , that they may be defended against the force of so simple a delusion , which must needs prevail more by enchantments then enlightening arguments , the which they do not at all urge , and therefore pretend to be ruled by a light within them , and appeal to no other judge save the light within them , and so by an obscure kinde of chymistry resolve all into light , which is no other than the very word light , without any formal being , or properties peculiar to real light . for to expostulate with thee ( courteous reader ) concerning this their so much cried up light within them , consider , is it light proper , or metaphorical ? is it in it self by way of substance a body of material light , or something that in its operation doth so much resemble light , that it is so denominated ? if the former , the sun and moon , those material substantial lights of heaven are of no use to them , and much charge expended in candle-light will be by them spared ; nay and their very being and motion must be conviction and direction to all such as live but under their horizon : but if the latter , viz. metaphorical light , for their convincing , directing principles and power , then is their light , the light of nature , or grace ? if the light of nature , what have they above others , how can they cry up perfection ? have they any thing that is not common to men as men ? ( viz. some sparkl●ngs of light which escaped the sad blast of mans fearful ●all ) the which dictateth several directions to duty to men , and some towards god discovereth some things as false , and evill , other things as true , and good to be embraced , and pursued ; if this be the light they call men to follow and obey , what have they that turks , jews , and pagans do not enjoy ? why should they boast of perfection ? is not this light too weak to discover and comprehend the deep things of god , and mysteries of salvation ? yet by the principles of this light they preach to others , the purest whereof is , do as you would be done by , owe no man any thing , repent , and the like morall precepts ; as also by their practice whereon they ground their imagined perfection , proudly chalenging men to charge them with dishonesty or disorder in the use of the creature ( from which they superstitiously abstain ) this seems to any rational man to be the light they do so much advance , and pretend unto . if this be the light they cry up , i say it is a light though a weak one , it will distinguish objects , and dictate duties , though darkly ; and i heartily wish that pretenders to higher light would more observe this than they do ; sure i am , the justice of aristides and fabricius may reprove the injustice and dishonesty of many christians , enjoying this light , enlarged and made more bright by the light of the gospel , and if but according to the principles of this light they would reduce men to morall vertues , let them rightly display the beams thereof , and i shall desire they may meet with many proselytes , but whilst they publish this light to others , i cannot but observe they darken it themselves , they darken it by their disorderly expressions , declaring things in general terms , not defining the nature of them ; doth not the incongruity of their expression , the inconsistence of their sentences , each one other multiplying words in an undigested , immethodical heap , leave all men in the dark , what they mean by their light , whilst they are to them that hear plain barbarians , a vox & praeterea nihil , and doth not nature teach to speak in order , and method , principles in which to be instructed ? doth it not count him the most elegant orator who speaks so distinctly and plainly , that the beams of light from him may be seen and acknowledged by all ? did not nature call heraclitus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the dark philosopher , for rendring obscura per obscuriora , losing a principle in a cloud of obscure insignificant words ? nay and doth not their practise ( which should be the clear comment on their principles ) render them much more dark , or rather distastfull as acts of darkness , so detected by the very light of nature ; what will you say to their altogether decrying gods outward worship ? doth not nature it self direct to some acts of worship , to an acknowledged deity ? only their light renounceth it . is it light that leads to the disrespect of all superiours , neither to give them honour in words or gesture ? was not the fifth command ingraven on the heart by nature ? teacheth it no● all men in the world to observe that order which god hath set among men , and give to every man that civil honour that is due unto them , by reason of age , place , or quality ? the light of nature blusheth at their rude language and behaviour ? and bespeaks them beasts of darkness , rather than subjects of any distinguishing light ; doth the light of nature give liberty for women to be common controulers , and ordinary speakers ? is not silence the duty imposed , and property adorning that sex ? will not the heathen reject the religion which is inforced with feminine voyce and stile ? finde you them not without natural affection to their husbands , and children ? not only in a neglect of their time and callings in idleness , following the pretended light within them , but also wickedly leaving them , and wandring from country to country , from nation to nation , in a rabid and savage way , to advance the pretended light within them ? these and the like acts of most gross and palpable darkness are so obvious to every observant eye , that they seeing them cannot but blush if natures weak and vitiated eye be but half open , and i cannot think that there needed any more pregnant or perswasive argument to stay thee from closing with their delusions , than a plain historical representation of their works of darkness , so directly contrary to the light of nature . but their light pretends it self to be that of grace , and if so , how was it acquired how is it approved ? they have indeed by providence been cast into gospel-times , and places , and so know the scripture , and its phrases , but by it they gained not this light ; for the scripture , they disown and decry , they must needs then have it by some extraordinary infusion , and this certainly is not from the spirit of truth and light ; for besides that it enlightens us , in and by the scriptures it brings into the soul a light that doth clearly discover the object , and irradiate the organ , a light that doth dispel all disorder and confusion , distinguishing things that differ , defining things that exist , declaring duties , and detecting sins , with a conviction irresistable ; it is to be feared , nay positively affirmed , that this light , so full of confusion , darkness , and disorder , is no other than the enlightnings of the prince of darkness , darting out scripture words without either sence or reason , and suited to the seducement of a people to whom by providence scripture-language is grown natural , that no delusion will down with them that savours not of it . this will appear more certain , if you consider how this light is approved , and here consider what are the properties of it , what object doth it discover ? what duty doth it direct ? what real evil doth it detect and convince of ? as to the former , it doth not so much as pretend to them , by either propounding any object , or prescribing any duty more than the light , without description , and heeding it without any rules of direction ; so that it gives you no center , or ground to hope , no counsel to the soul , nay so farre is this light from directing unto , that it diverts the soul from every duty , the subjects of it , sanctifie no sabbaths , seek not god at any time in prayer , crave not so much as a blessing on their meat and drink ; but in a word , throw off every act of religion as a work of darkness ; the only property of light to which it doth pretend is that of reproving and convincing of evil , and if the matter reproved , and manner of reproving bespeak it not to be positive darkness , let the sons of light judge . 1 as to the matter reproved , is it not generally the very worship of god , and duties of christianity , that the which every rational enlightened christian must needs see to be prescribed by jesus christ , and declared in the scriptures ? is it not the sabbaths , solemn assemblies of god and his people ? is it not prayer , reading , hearing , receiving the sacraments , &c. even all the practices of piety they decry , insomuch that we cannot but see them obnoxious to that sad woe denounced against such as call good evil , evil good ; light darkness , darkness light ; in a word , they decry those things that sathan durst not have spoken against , had he not prepared the spirits of men by a spirit of scepticism , having brought them to such an equipoiz , that a very calling light darkness , and darkness light may cast the scales , so that indeed we have cause to say of their reproofs , as augustine in another case , nos non curamus de eis qui reprehendunt quae non comprehendunt , we regard not their reproofs , for they blame what they do not understand , and are justly to be branded with the apostles note of seducers , they speak evil of things they do not know , jude 10. 2 as the matter of their reproof , so the manner in which they mannage it , manifesteth it to be darkness , enmity at light , for they condemn as judge without any convincing arguments , or demonstrations ; thou lyest being their form of reproof , and only forcible reason of conviction ; they are confused , blaming every thing , but convincing of no one ; the whole fabrick of religion is the cloud of darkness they strike at , they distinguish nothing at denoted guilty , and to be demolished . they cursedly rail , rather than convincingly reprove , for it may be said of them as munster notes of the monstrous men in india , non loquntur sed latrant , they do not speak but bark ; by positive assertions , reproachful epithites , rayling speeches , conquering the modest and civil , and indeed by their black mouthes become like the basilisk , killing the birds of the air in their very flight , by their very breath ; for if once reason begin to traverse their black indictments , thou art carnal , antichristian , devils , and the like , must stay the process , and confirm the sentence . many ways i might manifest the darkness of their pretended light , but i must not now stand on an history of them , but leave them to the view of their carriage , the witness of such who have been seduced by them , and the writings of such as have withstood them , amongst which i here commend to thee this small tract , written in a plain , simple , and rustick stile , like unto its author , a plain simple country-man , in a private calling , possessing an honest heart , and publick spirit , filled with zeal to plead the cause of truth to his power , and to prevent his country-men and neighbours from being seduced by this fanatick generation , and following a plain ignis fatuus into a wilde wilderness of pretended light within ; only before i part with thee , give me leave to prescribe to thee these few rules for thy preservation . 1 set reason in its throne , i mean not reasons dictates , which yet as thou art a man thou must observe and follow , though they are too short to guide thee to heaven ; but the rational faculty and power of discerning , discoursing , and determining things which god and nature hath given thee ; for observe , the devil blindes this eye , and dethrones this judge , when he advanceth this pretended light : when you are mad you may be brought to any thing . 2 stick close to scripture , as the light unto thy feet , and lanthorn to thy paths , by this the light exhibited by christ and his apostles was manifested , and by this the spirit of light will be judged ; whilst reason doth sit judge , see that it sentence by the law of scripture ; therefore in the right use of scripture see that thou do own and embrace , first , scripture sentences , not words , this sort of men do speak words , and but words , leaving sentences , and so making the word of god of none effect . secondly , sense of scripture , not meerly sentence , the sentence may be figurative , and to be understood otherwise than the words do simply shew , as , this is my body , and other like expressions do evidence . thirdly , sense rationally inferred , as well as positively asserted , reasoning from the scripture is suitable to an enlightned rational being . fourthly , sense plainly flowing from the scope and circumstances of the text , not strained by allusion unto allegories , and the like . 3 state to the soul standing principles of christianity , see some things to be true , and out of all controversie not to be admitted to debate , but retained with all resolution against all temptation , know that a sceptick is a quakers gentleman-usher . 4 shun their society , especially solemn assemblies ; how shouldest thou chuse but learn a lesson in the devils school if thither thou resort day by day ? if their air bee infectious , and inchantments only spiritual , ( which on good ground , and i beleeve experience too , are found to bee natural , ) canst thou accompany with them without danger ? it was once the churchesery , cant. 1.7 . why should i turn aside by the flocks of thy companions ? 5 sue by fervent prayer for the spirit of a sound mind ; now that thou art faln into a fanatique age , prize the many helps thou hast to keep thee in thy wits , and know that spirit of sobriety is the blessing of god , but thereby effected , in special use this tract unto its especial end , and that thou by it , and helps of the like nature may be delivered from the error of the wicked , is and shall be the constant prayer of thine , in and for the truth of the gospel : zach. crofton . april 17. 1656. the quakers paper truly copied out , as it was by them written , and sent to the ministers and people , in , and about walton , and liverpool : to which the following treatise is an answer . to the priests and people of walton and liverpool , and thereabouts . for as much as there was a dispute , at the greave-house near walton , betwixt the people called quakers , and the aforesaid priests before mentioned : in which dispute the priests was to prove the lawfulness of receiving of tythes which by scripture they could not do , but one scripture they brought in for their own ends , which makes nothing for their purpose , in luke 11.42 . to prove the receiving of tythes , for this was before he was sacrificed up , when he said , woe unto ye pharisees , for ye tythe mint and rue , and all manner of herbs , and pass over judgement , and the love of god ; these ought yee to have done , and not to leave the other undone . now let all people who have any understanding , consider and see , whether this be any ground or command for the priests to take tythes of the people after his being sacrificed up , for he said , these ought ye to have done , but he gave no commandement to continue in them , for he was the end of the priesthood , and the end of the law , by which the priests took tythes , for the priesthood being changed , there was of necessity a change of the law , and a disanulling of the commandement going before , as heb. 7.12.18 . but in the time of the law they was to take tythes of the people according to the law , heb. 7.5 . and those that did not bring their tythes into the store-house whilst that law and commandement was of force , robbed god , mal. 3.8.10 . and the lord commanded that all the tythes should be brought of the increase , and laid up , and the levite , because he had no part nor inheritance with the people , and the stranger , and the fatherless , and the widows should come and eat , and be satisfied , deut. 14.28 , 29. and this was in the first priesthood , and before jesus christ was sacrificed up , the unchangeable priesthood , heb. 8.1 . the everlasting treasure , col. 2.3 . in whom dwells all fulness , vers. 9. who hath blotted out the hand-writing of ordinances , and took it out of the way , and nayled them to the cross , triumphing over them , vers. 14 , 15. then the apostle denied all ordinances that were hand written , and said the law was changed , and the priesthood was changed , heb. 7.12 . and the commandement disanulled , so the law now being changed , by which the priesthood was made , and the commandement disanulled , by which they took tythes of the people , of god himself , and the hand-writing of ordinances blotted out , therefore who art thou o man that goeth about to build again , set up , allow , write for , and uphold that which god put down , disanulled , and blotted out , and nayled to the cross ? gods enemy thou art , whoever thou bee , for the earth is the lords , and the fulness thereof , psal. 24.1 . and all are commanded to honour god with their substance , who are his stewards , prov. 3.9 . take heed how yee dishonour him by giving his goods to his open enemies , who uphold , and maintain that which he hath disanulled , and witnessed against , for you that do so , are unprofitable stewards , and hee will call you to an account of your stewardship ; and hee that is unjust in the least , is also unjust in much , luke 16.10 , 11. and if yee be not righteous in the unrighteous mammon , who will commit to your trust the true riches ? and if yee have not been faithful in that which is another mans , who shall give you that which is your own , hee that hath an ear to hear , let him hear and understand . and if your priests will take tythes as they did in the time of the law , see ye do the office of the priests that took tythes , they kept a store-house , and the widows , and the fatherless , and the strangers which was within the priests gate was fed ; and if they do thus , they must own themselves to bee ministers of the law , and not of the gospel ; and if they do not thus , they rob the poor , the fatherless , the widows , and strangers , and neither are priests of the law nor gospel ; so from the law and gospel do wee shut them , who are neither in the steps of them , who were under the law , nor in the steps of christs ministers , who was the end of the law , so from being ministers of either law or gospel , yee have cleared your selves , and shut your selves out by your practices . and thou priest fogge of liverpool , who said , they that hold forth the way of perfection , holdeth not the way of god ; but from under this thou canst not get , but under the condemnation must come ; for the way of god is perfect , which way is jesus christ , for , saith hee , i am the way , the truth , and the life , no man cometh to the father , but by mee . so thou that saith , the way of perfection , is not the way of god , art out of the way of god , and thy condemnation thou must own : so confesse thy error to the people , who hast spoken against christ , who is the way of god , and the way to god , which way is perfect , and indures for ever . so for the simple ones sake have i given this forth , who was at the meeting , and received not satisfaction , because of the disorder that day ; that they might come to see their teachers , who hath long deceived them , taking their goods from them , contrary to the law of god written in mens hearts ; so with the light which comes from christ which convinceth you of sin , shall you see them to bee , such as the prophet speaks of , and saith , put into their mouths , and they cry , peace , peace , but put not into their mouths , and they prepare war against you , mat. 3.5 . and this is fulfilled by many of the priests of england this day , who sue many at the law , and cast many into prison , because they put not into their mouths : so , to the light of christ in you all , take heed , which is your way and teacher , and from all false wayes , and teachers doth lead . given forth by him , whom in scorn is called quaker , thomas holme . qvakers principles quaking . friend and friends , i have perused your written paper directed to the priests , ( as you are pleas'd to call them ) and people in and about walton and liverpool , and you adde in one clause of it , that for the simples sake you sent it forth , it was my purpose that one of those simple ones should return you an answer and i humbly beg upon the bended knees of my soul , that the answer i shall return may be so full of gospel simplicity , that god may have the glory , my duty may be discharged , and your judgements rightly informed , and then i doubt not but some of you , at least , will consider from whence you are fallen rev. 3.3 . and repent , and do your first works , and so prevent the lords coming against you in fury , and in wrath , for i seriously profess , i look upon it as a very dangerous peece , to break our selves off , and rent our selves from the church of god , for as gen. 9.1 , &c. noahs ark was a clear figure and type of the church of god , so noahs dove is a clear embleme of such as through affectation of new and unknown paths do stray from the church of god , and forsake the assemblies of the saints , as the manner of some is , heb. 10.25 . and i pray you observe with me what became of noahs dove whilst she was out of the ark , and you shall finde she found no rest for the sole of her foot till she return'd to the ark , gen. 9.9 . and noah took her in again ; and let me tell you this scripture ( as well as other scriptures ) rom. 15.4 . was written for our learning ; consider what i say , and the lord , if it be his good pleasure , give you understanding , 2 tim. 2.7 . but before i come to the answer of your paper , let me tell you at what i very much wonder , viz. that you should make use of the scriptures to prove what your deluded fancies would hold forth , and yet will not acknowledge them to be the word of god ; i know what you are ready to say , viz. that christ is the word , and i through gods mercy know it as well as you , and am i bless god , able in some measure to distinguish between the word of god , and god the word ; yet let me tell you , if i did not beleeve really that jesus christ and the scriptures speak one and the same thing , or that jesus christ the internal word , and the bible , or book of god , the external word , were both one , i would as soon prove my tenents from the turkish alchoron as from the scriptures , which were blasphemy for me once to imagine . and now to the answer of your paper , in which i have observed , and seriously considered three things ; 1. from whence it came . 2. to whom it is directed ; and 3. the subject matter of it , which indeed savours so much of rayling and reproach , than i dare not answer you in your own language , least i should betray my self not to be guided by the spirit of god , which is a spirit of meekness . but to the first of these , viz. from whence it came , i have only this one word to say , viz. it came from a people that i look upon as objects of much pity , not of envie ; a people that i have sometimes been very intimate with , at least some of you ; a people with whom i have taken sweet counsel when we have walked to the house of god together , as friends ; a people that i have dearly loved with christian love , a people that i have often prayed with , and shall not yet cease to pray for , luk. 10.20 . luk. 15.4 , 5 , that as many of you as have your names written in heaven , may be brought back upon the shoulder of gods power to the fold of christ , from whence yee are gone astray , 1 pet. 2.25 . and thus much i am confident of , with which i will conclude , that if it please god to grant me my request at this point , there will be joy not only in heaven at your return , luke 15.7 . but matter of praise and glory to god in the soul of him , that will not cease to pray for you ; though some of you lately professed , he durst not pray for me , because i was ( as he said ) gods enemy ; but i am confident sometimes he and i professed our friendship with god , and our love to god , both with one joynt consent ; i bless god i am the same still , and if he be not , let him seriously consider which of us are fallen from our own stedfastness , 2 pet. 3.17 . and so declared our selves to be gods enemy . and now i shall proceed to the second particular that i observed in your paper , viz. the persons to whom it was directed , namely to the priests , ( as you are pleased to call them ) and the people in and about walton , and liverpool , and especially written for the sake of the simple . as to the name priest , i should not be troubled at it at all , were it not given by you to the ministers of the gospel , as a brand of reproach ; for indeed i finde it to be one of those honourable titles , that god hath given to the dispencers of his word and ordinances in all ages . they are sometimes called the lords priests , exod. 19.6 . 2 chron. 6.41 . sometimes the lords pastors , ier. 3.15 . sometimes the lords shepherds , cant. 1.8 . sometimes the watchmen of israel , ezek. 3.17 . isa. 61.6 . and many other honourable titles god is pleased to put upon his priests that hee cloathes with his righteousness , psal. 132.16 . and appoints to wait at his altars , 1 cor. 9.13 . but you will say , these are legal titles given under the law , but we are not under the law , but under grace , and the gospel of grace . to which i shall have occasion to speak more fully , when i come to the subject matter of your paper , i shall only say in this section with a learned man , whose works i lately saw , that the cause why many are so ignorant of christ and his apostles , is , because they are no better acquainted with moses and aaron . but if we look into the gospel as well as the law , we shall finde no less honourable titles given to the ministers of the gospel , than of old time was given to the dispencers of the law ; we finde a catalogue of them in ephes. 4.11 . they are there called apostles , prophets , evangelists , pastors , and teachers ; and though their names be here differently expressed , yet their honourable work is the same , viz. for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , which is the church . and here is one thing observable , viz. that god is pleased both under the law , and under the gospel to give one and the same name to the dispencers of his word and ordinances , i mean pastors , if we compare this , ephes. 4.11 . with jer. 3.15 . and not only in point of name , but office also , as shall by the assistance of god further appear in the next section . but further , they are called christs disciples , joh. 13.5 . the preachers of the gospel , matth. 16.15 . 2 cor. 4.5 . and with which i will conclude , they are called the lords embassadours , 2 cor. 5.20 . nay the lord gives them the honourable title of angels , rev. 3.1 . &c. these things considered , may we not conclude with our saviours own words , he that heareth you heareth me , and he that despiseth you despiseth me , and he that despiseth me , despiseth him that sent me , luke 10.16 . from which sentence the lord keep me , and the whole israel of god . i have now for brevities sake done with one of the parties to whom you direct your paper , viz. the priests , ( as you call them ) and for the people , i confess i have not had opportunity to speak with many of them since i saw your paper , but as many of them as i have had any conference with about it , i assure you the greatest number of them looked upon your paper as such an empty inconsiderate peece , that they concluded it was not worthy answering , yet as you say , it was written for the sake of the simple ; i assure you , it is for their sakes that are endued with the humble simplicity that is in christ that i undertook this present answer . and now come we to the subject matter of your paper , which centers it self in these two things ; 1. concerning the lawfulness , or unlawfulness of giving , and receiving of tythes ; and 2. concerning perfect here , in the body , or whilst we continue in the body . to the first of these , viz. concerning tythes , i would gladly know , whether you will acknowledge the whole scripture to be the word of god or no , i mean the whole bible , the old testament and the new ; if you will acknowledge the whole , i shall need say no more for the lawfulness of giving , and receiving of tythes , than you have said against the lawfulness thereof ; for you have cited several scriptures that make full for them , as that in deut. 14.22 , 23. compared with mal. 3.8 . & 10. in that of deuteronomy , the lord takes care , and giveth charge not only concerning the bringing in of tythes , but for the true bringing in of them , as though the lord were resolved not to abate them any thing of that proportion that he had commanded , not only in relation to the quantity but quality also ; so at the twenty third verse , thou shalt eat before the lord thy god in the place that the lord shall chuse to place his name there , not only the tythe of thy corn , but of thy wine , and of thine oyl , and of the firstlings of thy flocks , and of thy herds , &c. and the reason of all is added , viz. that thou maist learn to fear the lord thy god , not only during this year and the next , &c. but always ; nay , the lord takes care , as i may say , concerning such excuses as some , like your selves , might make against the punctuality of this performance , in relation to the distance of the place that the lord should chuse , from the place of some of the peoples residence . some of the people might say , i hope i may be excused ; alas , the way is too farre , and the burthen that i am to bear is too heavie for me to carry so long a journey , may not i be dispenced with ? no , saith the lord , if the burthen be too heavie , and the journey too long , then shalt thou in such a case turn thy tythes into mony , and shalt bring thy due proportion in mony in thy hand . as if the lord had said , i will not abate thee any thing , neither will i be put off with any excuses , or pretences that thou canst make , but that which i require thou shalt truly perform ; but you will say this is law , why then let us take a step further , and see what the prophets say to it , and here again you have answered your selves , mat. 3.8 . will a man rob god , it should seem by this text that your opinion is no new thing , but as old as this prophesie , for the very same colour that yee pretend , the lord intimates to be this peoples pretence , viz. wherein have we robbed thee ? why saith the lord , in tythes and offerings ; and me thinks there is abundance of emphasis in the tenth verse , by you likewise quoted , bring yee in all the tythes into the store-house , that there may be meat in my house , and prove me now herewith saith the lord of hosts , if i will not open windows in heaven , and pour down such a blessing as there shall not be room to receive it ; as if the lord had said , do yee pretend a scarcity of the fruits of the earth , so as yee cannot spare the tythe that i require of you ? why you may thank your selves , for your unwillingness to pay them , that the increase of your fields , and of your flocks and herds is so slender , or that i have blessed your increase no better ; but prove me now , bring in the full of your tythes , keep nothing back , and see if i will not so bless your increase , as that not only your barnes , and your wine-presses , and your stalls , &c. shal be full , but there shall not be room to receive them . and were it not to hold a candle to the sun , i might adde many more scriptures both out of the law , and prophets , that would speak the same thing . as also of the largeness and bountifulness of the provision that god made for his ministers that waited at his altars even under the law . and have wee any grounded reason to produce , why god should be straiter handed in his allowance of maintenance for his ministers that he hath imployed in more excellent work ; for so is gospel-work , when it is compared with legal-work ? but you are ready to take me here at my own word , and to reply , that all that i have said concerning tythes is legal , and from the law , though you know it is partly from the law , and partly from the prophets . but you will say again , the law and prophets are all one , yea and so say i too ; and further i affirm , that moses , and the prophets , and the gospel are all one in substance , and in effect the very same thing , they are all the word of one and the same immutable and unchangeable god ; i might prove this abundantly , but for brevity sake this one scripture shall serve for , and instead of many ; and methinks it might , it is so full , heb. 1.1 , 2 , god who at sundry times , and in divers manners spake in times past to our fathers by the prophets , hath in these last days spoken to us by his son , whom he hath appointed to be heir of all things , by whom also hee made the worlds . i pray you observe with me , god , one and the same god , spake , spake one and the same word , yea at sundry times , and in divers manners , to our fathers by the prophets , to us by his son , but to both , one and the same word . so then we may conclude , the immutable god , who was yesterday to our fore-fathers , to day to us , and the same for evermore , hath spoken a word , and left us a word like himself , unchangeable in the substance of it , though changeable in the administration of it , according to the good pleasure of god the speaker of it , yet the same word spoken to his people , whether in old time by his prophets , or in the fulness of time by his son , gal. 4.4 , 5. or in the declining of time by the ministers of the gospel ; so then we see how dangerous a thing it is for us to separate , or put asunder what god hath so joyned together , that it is no more two but one , i mean his whole entire and individual word ; and if this be granted , the controversie is easily decided . but you say further , this law so much insisted upon , together with the priest-hood of it , is changed , and the commandement disannulled , and this you bottom upon heb. 7.12 . & 18. the very same words that you mention in your paper , i confess is here the scripture-word , yet let mee tell you , if we should take every word in scripture in the bare letter of it , not weighing the sence and meaning of the spirit of god in the scriptures , such absurdities would follow as you and i little think of ; for instance one amongst many , it were easie for me to prove that you have no faith , or for you to prove that i have none , if we only look upon the letter of one text of scripture , and our saviours own words , matth. 17.20 . verily i say unto you , if you have faith as a grain of mustard-seed , yee shall say to this mountain , be thou removed hence to yonder place , and it shall remove , and nothing shall be impossible to you . observe , faith as a grain of mustard-seed , which our saviour elsewhere saith is the least of seeds , yet if so small a quantity of faith be in you , mountains shall remove out of one place into another ; but which of us can speak this word of faith so , as a mountain of stone , or earth , shall thus remove . i bless god i know how to understand this scripture better , but i say , if we take this scripture in the letter of it , who hath any faith at all ? when so small a quantity of it will do so great a work . therefore i say , the sence and scope of the spirit of god must be inquired of in all scripture readings , or else there are many things in the very epistles of the apostle paul , that are hard to be understood , which the unlearned and unskilful do wrest to their own destruction , as they also wrest all other scriptures , 2 pet. 3.16 . and therefore let us enquire into the meaning of this change of law and priest-hood , and of this disanulling of the commandement , and we are right at this point , or else not . as for the change of the priest-hood , it is in relation to the manner of administration , not in point of office ; for though the sacrifices of burnt offerings be taken out of the way , being nayled to the cross of christ , yet there remains the sacrifice of prayer and supplication , with giving of thanks , 1 tim. 2.1 . to be offered up upon the altar , the lord jesus christ , which is to god a sacrifice of a sweet-smelling savour , ephes. 5.2 . and indeed is the sum and substance of all burnt offerings . so david , thou requirest not sacrifice , else would i give it thee , thou delightest not in burnt offerings ; but , the sacrifice of god is a contrite spirit , a broken and a humble heart o god thou wilt not despise , psal. 51.17 . so if i should instance in all the particular injuctions of the ceremonial law it self , we should find only the manner of administration changed , not the matter , substance , and equity of any one of them ; for instance in one of the meanest of them , there was a law of divers washings of hands , and cleansing of cups and vessels , &c. these are all taken away in respect of the manner of them ; but the substance and equity of these yet remain , wash thy heart o jerusalem , how long shall thy vain thoughts lodge within thee , jer. 4.14 . and isa. 1.16 . and our saviour taking notice of the strictness of the pharisees about these washings , saith , ye make clean the out side of the cup and platter , but the inside is full of filthiness and uncleanness , mat. 23.25 , 26. and so david , i will wash my hands in innocency , so will i compass thine altar , o lord , psal. 26.6 . by all which scriptures , we see that the summe and substance of all the law , even of the ceremonial part it self remains unchangeable , though the manner of administration be not onely changed , but disanulled , and taken out of the way ; as the lesser light , to wit , of a candle , is swallowed up of the greater light , to wit , the sun . thus we see how the priests work is changed , viz. in point of administration onely , and so the priests are changed in point of their administration-work ; but in respect of the order of the priesthood , it is not changed ; for christ is a priest for ever after the order of melchisedeck , so that from everlasting to everlasting , the priesthood in point of substance , is one and the same for ever . i might instance in the sacraments of old , under the law , and make it out that the summe and substance of them , not only remain the same , but are more lively held forth in those two sacraments that christ hath instituted , and left to continue in his church to his second coming , 1 cor. 11.26 mat. 28.19 , 20. and what is held forth in the gospel , israel had under the law , though more obscurely held forth ; yet they did all eat the same spiritual meat , and did all drink of the same spiritual drink , for they drank of that spiritual rock that followed them , which rock is christ , 1 cor. 10.2 , 3 , 4. and christ saith of abraham , that he rejoyced to see christs day , he saw it , and was glad , joh. 8.56 . but you say further , the commandement is disanulled , i shall say so too , if you mean the rigor and curse of it , in relation to the covenant of works , so as that it is not now , do this and live , in the same circumstantial manner as it was under the law ; but the equity , summe , and substance remains to this day , viz. in manifesting our obedience to the gospel of christ , as before to the law of god ; not , as i said even now , in the same circumstantial manner , but in another equivalent to it , viz. in repentance , faith , love , and new obedience , without which no salvation ; and in truth , when i seriously consider the law and gospel , i find the law to be nothing else but gospel foretold , and the gospel nothing else , but the law fulfilled ; where lyes now the disanulling of the commandement , except in the sence before mentioned ; for as to the total annihilating , disanulling , or destroying the law , our saviour disclaims it in his own words , i came not to destroy , but to fulfil the law , matth 5.17 . and the apostle paul having spoken largely to these forementioned distinctions , lest any should ( as you seem to do ) mistake him , and from his own words utterly abrogate , and make void , and useless the law , he saith in plain words , do wee then destroy the law ? god forbid , we rather establish the law ; rom. 3.31 . and in truth , i find our blessed lord and saviour , so far from destroying the moral law , that he rather sets a sharper edge upon it , and makes it of greater force , and more binding in reference to the strict observance of it ; for saith he , it hath been said of old , matth. 5.27.28 . thou shalt not commit adultery ; but i say unto you , he that shall look upon a woman , so as to lust after her , hath committed adultery with her already in his heart : and whereas moses suffered the putting away of wives upon dislikes , and disagreements , christ tells us , if any man put away his wife for any cause , save for the cause , and in the case of fornication hath broken the law , and he that shall marry her that is divorced committed adultery , mat. 5.32 . and though these things , and others of the like nature , were not so expresly set down in the moral law , yet they were fully included in the commandement ; by all which we plainly see the harmony and agreement between law and gospel . and thus having briefly , yet plainly explained , wherein the law and priesthood is changed , and the commandement disanulled , i proceed to the great question in controversie , viz. concerning the lawfulness , or unlawfulness of giving and receiving tythes ; and that as briefly and plainly as i can . now as we have seen the equity of the law of god held forth in the gospel in some cases ; so we may , if we will , see it held forth in this very case of tythes , 1 cor. 9.14 . even so hath the lord ordained , that they that preach the gospel , should live of the gospel . i would gladly have any of you , to shew me where and when this ordination of god by the apostle here cited , was made manifest . i know you could , if you would ; but in regard you cast off the law as useless , i pray you see how you differ from the mind of the apostle ; you need not to go far for this , only cast your eye upon the 9. vers. of the forecited chapter , and you shall see . it is written , saith the apostle , in the law of moses , and here at this 14. vers. even so hath the lord ordained , as if the spirit of god foreseeing such a generation of men as you are , going about to rent and tear one part of the word of god from another , he here joyns them in such an inseparable bond , as the whole world is never able to unloose , and not only so , but draws all that is necessary to be received of us , in point of comfortable maintenance of the ministry , into an intire doctrinal conclusion , viz. that those that preach the gospel should live of it , is gods own ordinance ; and this he proves by scripture from the 25. of deut. 4. and having thus proved it by scripture , he argues it from several reasons drawn first from the equity of it , vers. 7. who goeth a warfare at any time , at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? but further ? if we have sown unto you spiritual things , is it a great matter if we reap your carnal things ? vers. 11. again do we not know , that they that minister about holy things , live of the things of the temple , and they that wait at the altar , are partakers with the altar ? vers. 13. but you may perhaps say , this was so in the time of the law ? but ought it so to be now ? yea saith the apostle , even so hath the lord ordained , that they that preach the gospel , should live of the gospel ; as if he should say , it not only was so , but still remains to be gods own ordinance , even so hath the lord ordained . secondly , he argues it from his power and authority , am i not an apostle , vers. 1. have we not power to eat and drink , & c ? vers. 4. have other apostles this power , and am i , and barnabas only exempted from this power ? i tell you nay , or say i this only as a man , or of my self , or for my own ends ? sure i do not , but the lord saith it as well as i , is it not written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corn ; or again , doth the lord here onely take care so oxen a indeed he doth out of his fatherly care and providence provide for man and beast , psal. 36.6 . all which i very well know , yet i tell you , the lord speaks not this only out of his care of oxen , but for our sakes , for my sake , and for the sake of all those that god shall call to bee ministers of the gospel ; and doubtless he saith it altogether for our sakes , that he that ploweth may plow in hope , and he that thresheth may bee partaker of his hope , vers. 10. and though the apostle for the good and increase of the church of god , and for the gaining of some that out of carnality of heart might argue against being at charges upon the ministers of the gospel , that labour in the word and doctrine , i say , for the gaining of their souls , he sometimes forbears the exercise of his power , and rather labours with his hands ; yet he fully asserts this power to be put into his . hand , to forbear working in a secular imployment , and to receive wages for gospel-work , such as might be his livelyhood and living , so as to live of the gospel , vers. 14. neither doth the apostle onely assert the lawfulness of taking wages for gospel-work , but also acknowledgeth , that himself had taken wages ; i robbed other churches , taking wages of them to do you service . it seems to me the apostle paul sometimes met with people as unwilling to part with wages for gospel-work , as many are in these dayes , and in such a case , he laid by the exercise of his power , and made use of such as were more willing to minister to him , of the good things that they had , that by his lenity and gentleness , he might gain the refractory ; himself saith , he became all things to all men , that by all means hee might gain some , vers. 22. but his power hee asserts to the utmost , if others be partakers of this power over you , are not wee rather ? though we have not made use of this our power , but suffered all things , lest wee should binder the gospel , vers. 12. his aime being to gain , and to win more upon mens hearts hereby , and to see the number of christs flock increased , that he made himself servant to all , that was yet free from all , vers. 19. but it may be you will grant that the ministers of the gospel ought to receive wages for gospel-work , and to live of the gospel , though this is more than many will grant ; yet what makes all this for receiving of tythes ? to this i have onely two words to say , and i pray you observe them both . first , it is clear to me , that the duty of paying a competent allowance to gods ministers , such as they may live on , by what hath been already said , and much more that might have been said for it , though the way , form , and kind in which this wages ought to be paid , is not so cleer from the new testament , as it is from the old , and i hope where a duty is injoyned in one part of the word of god , and the manner of performance said nothing of in that part of the word , yet in another part of the same word it is expresly set down ; it must needs be safer to walk by the subscribed rule , than either to walk without rule , or to cast off duty . and indeed for all you say , that scripture , luke 11.42 . makes nothing to the purpose concerning the matter in hand ; yet in my apprehension , it makes much for the payment of tythes : for our saviour blames not the pharisees for taking of them , but that they only eyed the profits and benefits that came by them , and neglected the weightier things of the law , viz. judgement , and love , &c. for saith he , this ought ye to have done , and not to have left the other undone . and whereas you say this was before christ was offered up , i grant it is true , but shall we therefore conclude that christ would speak so favourably of a thing , whilst he continued in the world , that hee would condemn and abandon when he came to his father ? were not this as much in effect as to force christ to deny himself in point of his deity , and to make both him , and his word mutable and changeable , from which assertion the lord keep all that expect salvation in by and through the lord jesus christ . and thus farre i have admitted of your sence of this scripture , luke . 11.42 , viz. that the pharisees receive tythes , * and if it be taken in this sence , it is clear our saviour blames them not for taking of them , but that they only looked upon the profits that came by them ; but if wee consult with mat. 23.23 . we shall find the pharisees rather paid tythes than received them , which sence i rather take to be the true and ingenuine sense of these scripture ; for the pharisees were not all priests , if any of them were so , but rather a separated sect of people alone by themselves , very singular for external performances , but little regarded the weightier things of the law , viz. judgement , and the love of god , &c. now if we take it in this sence , our saviour blames not the pharisees for paying of tythes , but in that they concluded , this being done , there was no more to do : but now let us joyn and compare these two scriptures together , and what will be the result , but clearly and plainly this ? viz. that neither the taking nor giving of tythes was by our saviour condemned , but rather approved of to be a duty , only resting in the external performance of this duty is by christ reproved and condemned , for saith he , this ought yee to have done , and not to have left the other undone . besides , abraham ( in whose loyns levie was ) paid tythes to melchisedeck before the law was given , gen. 14.20 . & heb. 7.4 . and christ is a priest for ever after the order of melchisedeck ; so then , the order of the priesthood was before the law , and continued after the law , even for ever . and if it was a spiritual rite before the law , as it must needs be , else the patriark abraham in whose lyons levie was , would not have paid them ; but it is clear , he paid them , heb. 7.10 . by which it plainly appears tythes are a spiritual rite , belonging to a spiritual and unchangeable priest-hood ; and if so , they must needs of divine right belong to the servants of melchisedecks order ; but the ministers of the gospel are servants of melchisedecks order , therefore to them of divine right tythes belong ; for christ is a priest nor after the order of aaron , but after that unchangeable order of melchisedeck . and methinks that pract●ce of jacob , gen. 28. is full for this present purpose , he was going about a weighty business , in pursuance of a command received from isaac his father . god is with him , and in his journey appeareth to him in a dream , le ts him see a ladder reaching from earth to heaven , upon which the angels ascended , and descended ; jacobs eyes are opened , and he cries out , the lord is in this place , and i knew it not , vers. 16. he is terrified at the lords presence , and saith , how dreadful is this place ? it is none other but the house of god , and the gate of heaven , vers. 17. and observing these things , he vows a vow , vers. 20. saying . if the lord will be with me , and keep me in this way that i go , and will give me bread to eat , and rayment to put on , so that i come again to my fathers house in peace , then shall the lord be my god , and this stone which i have set up for a pillar ( mentioned before in vers . 18. ) shall bee gods house , and of all that thou shalt give me , i will surely give the tenth unto thee . it is clear to me from this scripture , that jacob acknowledgeth a tenth part of his substance to be of spiritual right due unto the lords house , and he enters into a vow to perform his duty herein . and if it was a spiritual right belonging to gods house , it must needs of divine right belong to gods servants that waite upon the service of his house ; these servants not being servants to such a priest-hood as was subject to change ( for aarons priest-hood was not then erected ) but servants to an unchangeable priest-hood , even after the order of melchisedeck which endeth not , for christ continues a priest for ever after the same order , all along in these scriptures held forth , viz. the order of melchisedeck . see for this heb. 7.16 . & 17. who is made not after the law of a carnal commandement , but after the power of an endless life , for he testifieth , thou art a priest for ever after the order of melchisedeck . so then wee see it pleased the most wise god , whose is the earth , and the fulness thereof , to appoint such a proportion as the tenth part , both before the law , and under the law , and never after expresly to take it off . who art thou , oh man , that dare say it is an unmeet proportion , unless thou wilt acknowledge thy self to be wiser than god ? but since the legal proportion is displeasing to some , i desire those that are displeased therewith , strictly to observe the charge of the apostle paul , who was an apostle to the gentiles , and i doubt not but all truly godly ministers of the gospel will be well satisfied ; the charge is this , let him that is taught in the word , communicate to him that teacheth , in all good things , gal. 6.6 . now tythes are good things , they are the fruits 〈◊〉 ●ne earth , which fruits are called precious fruits , jam. 5.7 . and in tru●h the apostle gives not this charge without good cause , for the ministers are commanded to give themselves to study to approve themselves unto god , workmen that need not to bee ashamed , rightly dividing the word of truth , 2 tim. 2.15 . and their care ought to bee laid out for the churches of god , 2 cor. 11.28 . so as that it must needs follow they cannot lay out such care for their temporal provision as others , whose call is not so immediately to the lords work as theirs is . and it seems to me the good lord of the house , who careth for his , 1 pet. 5.7 . took special care that they that minister in the word and doctrin should bee comfortably provided for without this care , though i confess it was to timothy that paul writ , when he affirmed , that if any provide not for his own , especially for them of his own house , he hath denied the faith , and is worse than an infidel , 1 tim. 5.8 . & 18. that text formerly mentioned , deut. 14.22 . & deut. 25.4 . is again quoted by the apostle , as if he would again , and again , couple law and gospel together , to speak one and the same thing in point of comfortable provision , for the ministers of the gospel , and argues it from good reason , viz. the labourer is worthy of his hire , and proves this argument from our saviours own words , mat. 10.10 . and but once more , with which i will conclude this section , i find our saviour promising ample reward to any that shall put forth a charitable hand towards any of his ministers in a case of being fallen into poverty , matth. 10.42 . whosoever shall give to drink a cup of cold water to one of these little ones in the name of a disciple , shall not lose his reward ; and at vers. 41. more pregnant to our present purpose , he that receiveth a prophet in the name of a prophet , shall receive a prophets reward . i may say on the contrary , hee that shall take from a prophet the right of a prophet , as he is a prophet , or he that shall refuse to give entertainment to a prophet into his house , or into his heart , as a prophet , may expect a prophets curse , and what that is you may see , if you please to turn to zech. 11.17 . but you may perhaps say , if this provision bee made for the m●nisters , how should they fall into poverty ? and yet let me tell you such a thing once was , and gods great care put forth concerning it , 2 king. 4.1 . &c. the prophet was dead , and had left wife and children in debt , but ( which is worth our observing ) rather than the prophets debts shall be unpaid , the lord will work a miracle , viz. empty vessels shall be filled with oyl , and the oyl shall be sold , and the prophets debts paid . thus we see gods provision made for his servants the ministers cleared from the word of god , both out of the old testament and the new ; the old sets out the proportion , viz. the tenth part ; the new is silent as to the proportion , but full for a comfortable furnishing of them with all good things ; his care is held forth for them , to the working of a miracle , his promise made to any that shall receive them , and minister to them , though but in a cup of cold water ; and if any yet out of a sinister end shall plead , that it is not by all this clear that they ought to receive tythes . i have only one word more to say , and so conclude . secondly , it is not only clear by scripture , but the law and customs of nations hath made choyse of this proportion , and of our nation amongst the rest it hath been , and still is established by the laws of the land , and methinks upon very good ground , in regard a way more agreeable to gods word could not be found . besides , which way could a more equall way be imagined , for doth not the minister as well as the people in this thing , depend upon gods blessing , or cursing the earth ; whether his allowance shall bee more , or less ; plentiful , or scarce ; so as both minister and people shall be in one capacity , either to bless god for plenty , or to wrastle with god in times of famine and scarsity , for the removal of the judgement . now seeing it is thus agreeable to the law of god , and nations , and so full of equity , who art thou o man that dare so desperately set thy self against both the law of god and man , sure i am in my own experience , since i knew the right hand from the left , i never observed any that made a scruple of pretended conscience of paying tythes , but they fell by little and little , not only to the denial of all maintenance to the ministers , but even to the despising of them ; though they cannot but know , that he that despiseth them , despiseth their lord and master the lord christ . i profess , i cannot conceive any reason why you should with such vehemency set your selves against the maintenance of the ministry , unless it bee either ; first , to bring them into reproach and ignominy , and so make them contemptible that god commands us to account worthy of double honour , and so on set purpose contradict god 1 tim. 5.17 or secondly , which indeed i rather judge to be the ground of it , viz. the cunning policy of sathan , that knows well enough that this doctrin will bee readily received of all that ( out of meer covetousness ) are loath to part with that which god requires , and it may be your deluded fancy to make use of this doctrin , to increase the number of your proselites , for there is not a covetous worldling but he will be ready to joyn with you in this doctrin , seeing so fair a pretence made for it , viz. a case of conscience , though he shall one day know , that this very conscience shall rise up in judgement and condemn him as a meer covetous wretch ; i remember towards the close of your great argument against tythes , you draw towards what you chiefly aim at , and by your own rate of argument go about to argue the dispensors of gods word and ordinances to bee neither ministers of law , nor gospel , and usurp to your selves that power that was proper , and peculiar to the apostles of christ , and indeed is now to the ministers of the gospel , 1 tim. 1.20 . viz. that great power of excommunication , for say you from the law and gospel do we shut them , which is indeed the highest degree of excommunication ; but you have utterly disenabled your selves from having any thing to do in this matter , by breaking your selves off , and renting your selves from the mystical body of christ , which is his church , in whose hand this power lyes , 1 tim. 1.20 . with 1 cor. 5.4 , 5. and whereas you adde , that the ministers had excluded themselves , if you mean those of them that gave you the meeting ; i utterly deny it , for they have not rent themselves from the church , neither hath the church cast them off , you afterwards enjoyn them confession and repentance , and indeed i do , and they will acknowledge it a necessary duty ; for the best of gods people have sin enough to make confession of , and to bee humbled for , except those like your selves , who say they are whole , and need not the phisitian ; but let me tell you , if i hear a man crying out , keep at a distance , come not near , for i am holier than thou , isa. 65.5 . i would get as farre from that man in judgement and practise as i could , though i would be as near to him in affection , as i durst for fear of displeasing god . i cannot but before i leave this point answer you in one of your reproachful expressions , that you make use of in your paper , i call it reproachful , because you would from it cast reproach upon gods ministers , otherwise i acknowledge the words you bring in are the words of a prophecy , and are these , put into their mouthes , and they cry peace , peace , but put not into their mouthes , and they prepare warre , micha 3.5 . and this you say is fulfilled in many of the priests of england , who as you say , sues many at the law , and casts many into prison , because they put not into their mouthes . i confess , i know not one president of this nature , but if any be , i hope there is not a godly minister in england that would steer this course towards any that were not well able to pay their dues , and indeed for those that are well able to pay , but out of a refractory gain-saying , and contradicting minde will not pay ; i think the minister should sin if he did not sue such at law , and my reasons are those two f●●st , s●e should sin in tollerating an evil example , that all covetous wretches would be ready to follow . secondly , he would hereby frustrate that great end , for which the law was made and ordained . the law was not made for the good and gentle , and obedient , but for the stubborn , refractory disobedient , and lawless , that can and will not answer to their duty , so as to perform it . it is true , it is desired that christian brethren would dwell so together in love and unity , each one striving who should go before another in ready performance of every just and equal thing , that there needed no going to law , according to that we read , 1 cor. 6.1 . &c. most of which chapter is laid out on this very thing . but whilst we live in this world , there will bee tares among the wheat , there will be such men as christians could not live amongst were it not for the law ; for all you so much disclaim the necessity of it , and not only so , but the very use of it . but further , i have thus much to say in vindication of godly ministers , they both preach against , and often times deny themselves in point of their own right , to avoyd this unchristian work of going to law , and utterly set themselves against any that shall go about to fleece the flock of christ , and neglect the performance of their duty ; and in their sermons upon occasion , preach against careless shepheards , blinde watch-men , and dumb doggs , as you can ; yet for all this , if there be any that are not faithful in discharge of their office , as moses was faithful in all his house , numb. 12.7 . shall we for such a ones sake condemn all the lords embassadors ? god forbid , we might as well condemn all the twelve disciples , and apostles of christ , because one of them was a devil , which none that fears god , dare assert . and now if any be not yet satisfied in this point , i refer him to the labours of a learned divine in his time , viz. bishop hall , who in a little treatise of his , called , practical cases of conscience , doth at large resolve the great controversie about tythes . and shall proceed to the other great query mentioned in your paper , and so take leave with you , and all of your opinions till you return again , to the owning of the truth of god , laid down in the scriptures , and submit to order , and break your selves off from disorder and confusion , which tends to every evil work , jam. 5.16 . and now to your second great question concerning perfection , i must first lay down your own words , and then answer them , for i desire to be faithful , and not to wrong you in a syllable ; your words are these ; and thou priest , fogge of liverpool , who said they that hold forth the way of perfection , holdeth not the way of god ; but from under this thou canst not get , but under the condemnation must come , and your reason is annexed , viz. for the way of god is perfect , which way is jesus christ , for saith he , i am the way , the truth , and the life , no man cometh to the father but by me ; but before i come to the answer of this , from under the just censure of false accusation you cannot get ( i use your own language ) for mr. fogge was farre from denying the way of god to be perfect , or from denying christ to be the way , the truth , and the life . but his argument was , that neither you , nor any man , nor woman upon earth , had attained to perfection , so as to be absolutely perfect in this life . and for all he brought in many pertinent scriptures to make good what he said , yet you stick not so far to abuse him , that you bury them all in silence , not mentioning one of them . i cannot conceive why you should do so , unless it be your aim to hold him forth to the world , to be so sottish , that he could not make good his argument against yours ; but blessed be god , there were many ear witnesses that day , but had there been none but your selves , and that you should make your boast thereof , yet i am confident no man indowed with reason , would give credit to you in such a thing ; his abilities being better known than your own , i shall pass by that disorder , that you truly acknowledge was that day , which was the occasion that many received not satisfaction : for in truth , i know not how such a thing ( as order ) could be expected from a people , that have cast off both order and decensie , 1 cor. 14.40 . i shall now proceed to the direct answer of your question , viz. whether perfection be attainable in this life , yea , or no ? you say it is : i say it is not ; except we take along with us these following limitations , or ( as i may call them ) these steps to , or degrees of perfection . i shall for your and my own better understanding , acknowledge four degrees of pefection , and acknowledge three of them attainable in this life , and the fourth unattainable ; all which , i shall by the assistance of god , make clear by scripture , and that very briefly . first , there is an imputative perfection , that is , when the perfection of christ is imputed to a man ; and this was doubtless jobs case , hee was a perfect man in gods account , job 1.8 . because god had in the eternal decree of his unchangeable love , imputed the perfection of christ to him , he laying hold thereon by faith , as it is written , abraham beleeved god , and it was imputed to him for righteousness , gen. 15.6 . and rom. 4.3 . which is all one with perfection ; for that man that is perfectly righteous , is a perfect man , but there is none in himself ; and from himself righteous , no not one , rom. 3.10 . there is none that doth good , no not one , vers. 12. and therefore whoever thou art that boastest of standing upon the feet of thy own perfection , i say unto thee ( in the name of the lord ) if thou standest at all , thou standest by faith , be not high minded , but fear , rom. 11.20 . secondly , there is perfection in part , this is it the apostle paul owneth , 2 cor. 13 9 10. for we know in part , and prophesie in part , but when that which is perfect is come , then that which is imperfect shall be done away . and if any ask when this shall bee ? the same apostle makes answer 1 cor. 15.54 . when this corruptible hath put on incorruption , and this mortal , hath put on immortality , then shall be brought to pass the saying that was written , death is swallowed up in victory , hos. 13.4 . for this corruptible must put on incorruption , and this mortal must put on immortality . and the same apostle speaking of our bodies , saith , it is sown in dishonour , it is raised in glory ; it is sown in weakness , it ●s raised in power ; it is sown a natural , but is raised a spiritual body . now tell me where is the spiritual body , till it be raised from the dead ? but i beleeve , and am fully perswaded that though my body be sown in death a vile body , it shall in the resurrection be made like unto christs glorious body , philip . 3.21 . thirdly , there is a comparative perfection ; a man may be said to be a perfect man , in comparison of others that have not received the earnest of their inheritance , and of such we read , prov. 12.26 . the righteous man is more excellent than his neighbour , ephes. 1.14 . and indeed it is true , every godly man is more righteous , more excellent , and more perfect than his neighbour ; for none but the truly godly walketh before god , in uprightness of heart . and that man that hath an upright and sincere heart , is in gods account a perfect man . so noah and abraham are said to be perfect men , gen. 6.9 . and 17.1 . fourthly , and lastly , there is an absolute perfection , as i said before , when we the members shal be made like christ our head , col. 1.18 . when we shall be glorified together with him , rom. 8.17 . when these vile bodies shal be made like unto his glorious body . when all the remainders of corrupt nature shall be consumed in gods furnace ( i mean the grave ) but whilst we continue in the body , wee are said to be absent from the lord , 2 cor. 5.8 . this absolute perfection then is not attainable here in this life , which is the thing i am now to prove , and by gods assistance shall do it , first , by scripture . secondly , by undeniable argument , and so draw to a conclusion . and first for the first , i might fill up much room with places that would speak fully to this point ; but as our saviour saith , in the mouth of two or three witnesses , every word shall be established . i shall bring in two or three which i hope may suffice . and first , job that was a perfect man in the sense i before mentioned , viz. in gods account , yet in your sense he utterly disclaims it , job 9.20 . if i justifie my self , my own mouth shall condemn me . and after job had been as it were expostulating with god , and pleading his own inno●●ncy and integrity , and as it were , gods hard dealing with him , and had in the bitterness of the anguish of his soul cursed the day of his birth , &c. i say , after all this , when job comes to himself , he cryes out against himself , i abhor my self , and repent in dust and ashes , job 42.6 . if job had been perfect , what needed he to have repented ; but further , we find the apostle paul disclaiming perfection in himself , phil. 3.12 , 13. not as though i had already attained , or were already perfect , but i follow after , &c. and at vers. 14. brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things that are behind , and reach forth towards those things that are before , &c. and at vers. 15. let as many as be perfect be thus minded ; as if the apostle had said , the highest degree of perfection that i have attained to , is to be sensible of my own imperfection . secondly , hee not only disclaims perfection in himself , but fully asserts that both jew and gentile are all under sin , and there is none righteous , no not one , there is none that doth good , no not one , &c. rom. 3.9 , 10. see further for this , isa. 64.6 . but we are all as an unclean thing , and all our righteousnesses are as filthy rags , and we all do fade as a leaf , and our iniquities like the wind , hath taken us away . and what more plain against your doctrine of perfection , then these scriptures ? but secondly , i shall prove it by argument . 1 if we could attain to be absolutely perfect men , and free from sin , we should be freed from death ; if adam had not sinned , hee had not dyed , in the day that thou eatest thereof , thou shalt surely dye , gen. 2.17 . and the wages of sin is death , rom 6.23 . from whence i argue , no work , no wages ; no sin , no death ; but it is appointed unto all men once to dye , and after death to come to judgement : and why so ? because all have sinned , rom 5.12 . as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . sure then our perfection as well as our portion , is in reversion . so at vers. 5. if we have been planted together with him in the likeness of his death , we shall bee also in the likeness of his resurrection . observe , as we are in the one , we shall be in the other . 2 if we were perfectly free from sin , we should be free from temporal punishments and afflictions , which are the fruits and effects of sin , otherwise god were unjust . but the best of gods people are daily liable to temporal afflictions , therefore short of perfection . 3 if we were perfect , we could not sin at all , but in many things wee offend all , james 3.2 . and if we say that we have no sin , we deceive our selves , and there is no truth in us , 1 joh. 1.8 . 4 if we were perfect here , we should have the end of our hope here ; but if in this life onely , christians had hope , they were of all men most miserable , 1 cor. 15 19. 5 and lastly , if we could attain to absolute perfection here , we should enjoy our glorious and eternal rest here ; but the apostle was of another judgement ; for , saith he , doubtless there remains a rest to the people of god , heb 4.9 . job likewise agrees with the apostle , job 3.7 . and that holy man of god ( john the divine ) heard other news , and that from heaven too , rev. 14.13 . i heard a voyce from heaven saying unto me , write , from henceforth , blessed are the dead that dye in the lord , even so , saith the spirit , for they rest from their labours , and their works follow them . so then our rest is in heaven , doubtless our perfection is not here . but i remember you pleaded hard for perfection , that time the ministers gave you the meeting at the greave-house from these two scriptures , viz. how shall i that am dead to sin live any longer therein ? and again , as the tree falls so it lyeth ; from whence you truly inferred , that as death leaves a man , judgement is sure to finde him ; both which are the truths of god being rightly understood . as to the first of these , viz. how shall i that am dead to sin live any longer therein ? it is true , i cannot , so as to make it my trade and living , nor yet so as to live in the least known sin , with allowance of my self therein , nor yet ( as the scripture phrase is ) to tumble and wallow therein ; as the sow that is washed doth in the mire . but hence to assert , that he that is dead to sin is freed from sin , will not follow , for god knows many are the secret sins of the best of gods people , and therefore david , a man after gods own heart crys out unto the lord , lord cleanse me from my secret sin ; and not only so , but hee prays earnestly that god would keep him , that presumptuous sins might not prevail over him , psal. 19.13 . sure i am , david was sensible of his own imperfection . but secondly . as the tree falls , so it lyes ; or , as death leaves us , judgement is sure to finde us . for that man or woman that doth not here in this life by faith make good his proprietie and interest in the lord jesus christ , shall never have benefit by him in the life to come ; for saith he , he that beleeveth on me , hath eternal life , but he that beleeveth not is condemned already , joh. 3.16 , 18. i freely acknowledge living and dying in unbeleef , renders a man truly miserable ; for as there is no praising of god in the grave , so there is no actings of faith there , but as the tree falls so it lyes ; but it follows not hence that we are perfect here , unless it be by faith in the son of god , and in that sence i shall be of your judgement , for all gods people as well as job , do know that their redeemer liveth , and that they shall see him at the last day , not with other , but their own eyes ; and indeed christ is perfection it self . i have only three things more to admonish you of , else i shall fall too short of a full answer to your paper ; first , one is concerning that law , that you say is written in mens hearts , by which only they are to be guided . secondly , concerning that light you say is within a man , to which only he is to look ; and thirdly , concerning your rayling , reviling , and unchristian language that you ordinarily put forth , in both your speakings and writings ; i am resolved to clear my self in the sight of god , of all malice and envie in what i shall say to these , and what i do speak , to speak in faithfulness . and first , the law written in mens hearts , it must needs be , either first the law of god ; or secondly , the law of nature ; or , thirdly , no law at all , but a delusion of sathan ; i shall be farre from judging any of you , and as free in desiring you to judge your selves , that you be not judged of the lord . mistake me not , i know all men and women shall come to judgement ; but my meaning is , if we judge our selves , we shall not be so judged , as to be condemned of the lord . but to the matter in hand , if the law you speak of be the law of god , it cannot be repugnant to the law of god , lest as a standing rule for men to walk by , to the end of the world . i need not prove what i mean here , viz. gods immutable and unchangeable word , the scriptures , which have been so clearly proved to bee one with god , that i need not say any more than what i have already said ; but this i affirm , that whatever pretended colour you put upon it , if it be not law and testimony proof , i shall give no credit to it , for to the law , and to the testimonies , if they speak not according to this word , it is because they have no light in them , isa 8.20 . secondly , if it were the law of nature , for all there might bee differences in judgement , there would not be in natural affection , and therefore disciphering out some , that sathan had gotten into his power , so as to bee led captive by him at his will , he sets this mark or brand upon them , that all men might know them , viz. without natural affection . again , if it were the law of nature , it would lead us to acts and expressions of human civility , for the best of gods saints were always ready to give civil language , and modest expressions to the worst of gods enemies , even to their persecutors ; nay , our blessed saviour speaking to judas , saith , friend , betrayest thou me with a kiss ? matth. 26.49 , 50. but you dare not afford civil deportment , and language to godly and holy men , no not to the ministers and embassadours of the lord jesus christ , for fear of offending against this law , you say men ought to be guided by ; but the good lord guide me by his law written in the scriptures , and if it be his will give you both will , and skill to judge aright of that law written within , and if it bee not according to gods law , to look upon it as the delusion of the strong man armed , that will be sure to keep the house , till a stronger than he come in his power and throw him out , mark 3.27 . i come now to the second admonition , concerning that light you say is within a man , to which he only is to look , i conceive it must either be , first , the light of nature ; or , secondly , the light that cometh by the illuminating spirit of god , or else no light at all , but darkness put for light , isa. 5.20 . but for the first of these , viz. the light of nature , you utterly disclaim it , for you are no more natural , but spiritual , and that not only in part , but in perfection . i say as i said before , i judge you not , you stand and fall to your own master . but that you and i may the better judge our selves , and of this light within us , i conceive it will be our wisdom to try of what kind it is , by observing whither it leads us ; and first , if it lead us with joy and delight to the assemblies of the saints , to the place where god hath promised his more special presence , to the church of god , the ground and pillar of truth , 1 tim. 3.15 . i should then look upon it , as sometimes david did , even as a lanthorn to my feet , and a light unto my paths , psal. 119.105 . but if any mans soul draw back , gods soul will have no pleasure in that man ; and , if any man put his hand unto the plow , and look back , he is not apt to the kingdom of god ; but it may be you will object the thing i aime it , viz. the joyning of your selves to our churches you dare not do , because there is corruption in them . i answer , it is truly desired of all gods people , that there were none . but we know there will bee tares among the wheat ; though the servants of the lord of the harvest would gladly have them plucked up , and weeded out , yet it is the lord of the harvest his decree , that they shall grow together till the harvest , not that hee hath an eye upon the tares , but lest whilst his servants going about to pluck up the tares , should pluck up the wheat also , mat. 13.28 , 29 , 30. secondly , if this light lead us to the imbracing of gods whole , intire , and individual word , in the love of it , if it lead us to close with christ in sweet communion in those his ordinances , that are by him appointed , not only for the begetting , but also increasing and strengthening of faith , and all other graces of his spirit , i mean the sacraments of the new testament , so as we can receive soul-refreshment , and grace-strengthening thereby ; i say , if this light lead us this way , i should be assured it were the spirit of god , otherwise i cannot but look upon it , as a delusion of sathan , to which god had in justice given me up , because i would not embrace him in the tenders of his love in the gospel , and because i would not receive his word in the love of it , he had given me up to beleeve a lye , and to hearken to the father of lyes , who though he transform himself into an angel of light , yet goes about by all deceiveableness of unrighteousness to delude poor souls , to their utter destruction and perishing . i therefore desire that you and i might b● careful to try the spirits , whether they be of god or no , for many false spirits , as well as false prophets , are gone out into the world , 1 joh. 4.1 . i have but one word more , and i have done , methinks it should not bee the work of the spirit of god to revile gods ministers ▪ and ●oyse s●●vants , for indeed i finde it ranked amongst the works of the flesh , gal●th . 5.21 . and else-where the spirit of god ranks revilers amongst such as shall not inherite the kingdom , 1 cor. 6.9 , 10. and indeed your inhuman raylings , false and slanderous accusations , unchristian judgings , and censures that you ordinarily pass upon all that are not of your opinions , what do they but render you to be a people that take to your selves that boldness that an angel of god durst not do , when hee was to deal in dispute with the devil of hell ? for saith the text , he durst not bring against him a rayling accusation , but said , the lord rebuke thee , jude 9. i pray observe what a strange expression the holy ghost makes use of here ; an angel of god , an arch-angel , the best of created creatures , disputing with the devil , worse than the worst of men , yet durst not , i say , durst not bring against him a rayling accusation ; but it is too apparent , that men below the angels of heaven dare bring rayling accusations against those that are farre enough above devils , for god made man a little lower than the angels , psal. 8.5 , 6. if i had not just occasion to blame you for your rayling accusations against them , that cannot be denied to be your fellow-creatures , if no more could be said for them . but your bolt is shot against gods choycest servants , and which i desire may be seriously considered , sathan is called , the accuser of the brethren , revel. 12.10 . these things considered , i desire you and i may in good earnest examine our selves , and if we finde our selves guilty , judge our selves , and a farre as you are found in fault , i heartily with ( if it be the good pleasure of god ) you may bee truly sensible of it , and return , and joyn your selves to the communion of the saints in the publick ordinances of god , that we may have as sweet fellowship and communion with the father and the son , and with one another , as ever we had before your going out from us , by which you have declared your selves not to be of us , for had you been of us , doubtless you would have continued with us , 1 joh. 2.19 . and , with which i will conclude , if either you , or any man , or men , teach otherwise , and consent not to wholsome words , even the words of our lord jesus christ , and the doctrin which is according to godliness , ( let him pretend as much humility as he can ) he is proud , knowing nothing , but doting about questions , and strifes of words , whereof cometh envie , strife , raylings , evil surmisings , 1 tim. 6. ● , 4. i desire this , and all other scriptures that are written , may be as effectuall to you , as sometimes the read●ng of the thirteenth chapter to the romans was to saint augustin , and it shall rejoyce my heart . i charge you , that this epistle be seriously read of all that you account to be the holy brethren . finis . notes, typically marginal, from the original text notes for div a45325e-1660 * thi . sense you seem ●o ●avo●r in your paper . an abstract of a treatise concerning the payment of tythes and oblations in london shewing the antiquitie of those payments according to the rents of houses : that they were payed by positive constitutions, according to the true value of the houses, ever since the yeare 1230 and by antient costome long before : till the quantitie, not the name or nature was altred in time of henry 8 from 3.s. 6.d. in the pound, to 2. s. 9. d. in the pound as it is now : the liberall maintenance of the clergie of london in former times : the award and proclamation 25. henry 8 confirmed by act of parliament 27, hen. 8 : the matters now controverted about double leases, annuall fines, &c. and concerning the jurisdiction ecclesiasticall for tythes of london : a generall survey of the value of the london benefices both as they are now, and also what they might arise unto if tythes were truly payed according to the value of houses : the moderate demands of the clergie, with other matters pertinent to this subject. walton, brian, 1600-1661. this text is an enriched version of the tcp digital transcription a67457 of text r7934 in the english short title catalog (wing w653). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 115 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67457 wing w653 estc r7934 13103363 ocm 13103363 97441 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67457) transcribed from: (early english books online ; image set 97441) images scanned from microfilm: (early english books, 1641-1700 ; 260:e206, no 13) an abstract of a treatise concerning the payment of tythes and oblations in london shewing the antiquitie of those payments according to the rents of houses : that they were payed by positive constitutions, according to the true value of the houses, ever since the yeare 1230 and by antient costome long before : till the quantitie, not the name or nature was altred in time of henry 8 from 3.s. 6.d. in the pound, to 2. s. 9. d. in the pound as it is now : the liberall maintenance of the clergie of london in former times : the award and proclamation 25. henry 8 confirmed by act of parliament 27, hen. 8 : the matters now controverted about double leases, annuall fines, &c. and concerning the jurisdiction ecclesiasticall for tythes of london : a generall survey of the value of the london benefices both as they are now, and also what they might arise unto if tythes were truly payed according to the value of houses : the moderate demands of the clergie, with other matters pertinent to this subject. walton, brian, 1600-1661. [2], 74 p. s.n.] [london? : 1641. the treatise is attributed to brian walton by halkett and laing. reproduction of original in thomason collection, british library. eng tithes -england -history. a67457 r7934 (wing w653). civilwar no an abstract of a treatise concerning the payment of tythes and oblations in london. shewing the antiquitie of those payments according to th walton, brian 1641 18118 251 0 0 0 0 0 139 f the rate of 139 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-10 tcp assigned for keying and markup 2003-11 spi global keyed and coded from proquest page images 2004-11 andrew kuster sampled and proofread 2004-11 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an abstract of a treatise concerning the payment of tythes and oblations in london . shewing the antiquitie of those payments according to the rents of houses ; that they were payed by positive constitutions , according to the true value of the houses , ever since the yeare 1230. and by antient custome long before , till the quantitie , not the name , or nature was altered in time of henry 8. from 3 . s . 6.d . in the pound , to 2 . s . 9.d . in the pound as it is now . the liberall maintenance of the clergie of london in former times . the award and proclamation 25. henry 8. confirmed by act of parliament 27. hen. 8. the matters now controverted about double leases , annuall fines , &c. and concerning the jurisdiction ecclesiasticall for tythes of london . a generall survey of the value of the london benefices both as they are now , and also what they might arise unto if tythes were truly payed according to the value of houses . the moderate demands of the clergie , with other matters pertinent to this subject . printed , anno dom. mcdxli . an abstract of a treatise concerningthe payment of tythes and oblations in london . chap. i. a historicall narration of the payment of tythes and oblations from the time of roger niger bishop of london , about the yeare 1230. till the 37. of henry the 8. by the custome of london , the parish churches were antiently endowed with certain oblations , viz. one farthing of every ten shillings rent of all houses , shops , &c. to bee offered by the parishioners upon every sunday , and upon every solemne and double feast , especially and by names of the apostles whose eeves were fasted : which offerings comming to more then a tenth part of the rent , were payd in lieu of prediall tithes of the houses , and in recompence of the want of gleabe , as appeares at large by lindwood and by other records hereafter mentioned . the citizens neglecting to pay the said offerings or tythes to their owne curates , and giving part thereof to the dominicans and franciscans , who were lately come over and began to preach heere , and draw people after them , a constitution was made about the yeare 1230. by roger niger bishop of london ( authoritate ordina●ia ) commanding all to pay to their owne curates , as is before expressed , et prout lo●ge retroactis temporibus consuetum extiterat . after this when rents increased , the citizens refused to pay , if the rent came to above 40. s. per annum , pretending that no more was intended by nigers constitution . whereupon a constitution was made by thomas arundell archbishop of canterbury , declaring the ●ormer , viz. that they should pay the said offerings or tythes to whatsoever summethe rent should amount ; and this sub paena majoris excommunicationis . these constitutions were confirmed by pope innocent the 7th in his bull dated in may 1406. et pontificatus anno secundo , and all defects supplyed , if any were . after this the citizens pretending a copie of roger nigers constitution ( which was adjudged afterwards to bee spurious ) would pay onely on sundayes , and the apostles dayes , not on the other solemne and double feasts ; whereupon robert wright of st. edmunds lumbard-street was cited before the ordinary , and sentence given against him , and upon appe●le , first to the popes commissary , and after to the pope himselfe , the sentence was twice affirmed , and upon the letters of king henry the 6. pope nicholas the 2. sent out his bull commanding the citizens to pay upon all the said feasts , authorising the ordinaries to enquire hereof at the visitations and to curse the offenders , 7. idus aug. & pontif. anno 7. the same yeare before the bull was received , an award or composition was made by eight arbitrators , wherein some dayes are left out which are appointed by the bull , the whole offering in 52. sundayes and 22. holidayes , amounting to 3. s. j. d. in the pound , which award was agreed by act of common councell , 31. h. 6. after this ( by act of common councell ) the citizens bind themselves in all things to obey the bull of pope nicholas , according to which they payed for so many dayes that the tithe or oblation amounted to 3. s. 6. d. in the pound , 14. d. in the noble , 1. s. 9. d. in the halfe pound , and not long after in regard it was troublesome to offer every day in time of divine service , by mutuall consent the same was payed either once at easter , or quarterly by the name of oblations or tythes , ●s appeares by the decimary of st. magnus anno 1494 , about 7. hen. 7. in the booke of common customes , and by sundry suites and sentences in the arches , and by the bill of the parsons exhibited to the common counsell 19. hen. 8. remaining on record in the guild-hall , and by records of a suite in starre-chamber 25. hen. 8. upon occasion of sentence gi●en in the arches , 18. hen. 8. against robert hearne of st. mildreds poultry for 14. d. in the noble , the citizens complaine in common counsell , that the curates tooke above the rate appointed by the bull , viz. 14. d. in the noble , whereas they should have nothing , unlesse the rent came to 10. s. and so ascending from ten shillings to 10. s. and not under , and also they sent bills to every church , shewing what dayes should bee paid for , according to which computation of theirs the tythes came to 3. s. 5. d. in the pound , which was 1. d. lesse then formerly , & they order that nothing should be pay'd for any summe vnder 10. shillings , and desire that the bull may be published in english 4 times a yeare , as was pr●scribed , & had bin disused , an. 25. h. 8. when the popes power was abrogate , some citizens pretending they should runne into a premunire , by obeying the bull ; refused to pay either according to the bull , or to any former constitution or custome , and put up a bill in star-chamber against some parsons that sued in the spirituall court , praying that they might pay onely two shillings in the pound ( as other parishes without the liberties did ) in which suit after publication , both parties submitted the cause to the lords , who ordered the tythe to be onely 2 s. 9. d. in the pound , and 16 d. ob . in the halfe pound , dividing the controverted summe viz. 18. d. per pound , by abating 9. d. of what the clergy would have , and adding 9 d. more then the citizens could have paid . this order was confirmed by the kings letters pattents , apr. 2.25 . hen. 8. and by proclamation upon paine of fyne and imprisonment , at the kings pleasure , and by divers acts of common counsell made the same yeare , and remaining upon record in the guild-hall . the same was confirmed by act of parliament 27. hen. 8. to continue till some other order should be made by the 32 persons to be chosen for reforming ecclesiasticall lawes ; and by this act the major hath pow●r to commit such citizens , as refuse to pay according to such order . according to this order , divers sentences passed in the e●clesiasticall courts , upon emergent controversies of one for the parson of st. dunstans last , for tythe of wharfes and c●anes , which sentence was given in the arches 30. h. 8. by a doctor of law , especially delegated from the king . another for tythe of shops , divided from houses , for the parson of st. magnus in the same court . anno 35. h. 8. new controversies arising about brew-houses , dy-houses , cranes , &c. a bill was put up in parliament by the city , which passed the commons , but was stayed by the lords , containing among other things , that for new buildings , no tythes be payed , so long as the owner lived therein himselfe ; but if they were let out , then to pay the tythe as other houses : and that all tythes should be recovered by processe in the spirituall court , or action of debt at the common law , and no otherwise . anno 37. hen. 8. for composing all differences , an order or award was made by certaine lords , which is the decree now in question , and an act of parliament passed , that such order as the lords referrees , or any 6 of them should make before the first of march then next following , and enrolled in chancery , should stand as an act of parliament , & bind the said p●rties , their heires and successors for ever . this decree was made by the lords , feb. 24 , 1545. which was delivered the next day to the bishop of london , who the s●me day caused his register to endorse an act on the back side thereof , testifying his receit thereof from the lords , and his comm●nd to the register to keepe it safely , causing divers persons to attest the same . this last decree or award is now extant among the statutes , but the order of 25. h. 8 , and the procl●mation therupon , which are still of as much force as the other , and more beneficiall to the clergie , being not extant in print , are hereafter added , taken out of authentick records . after this in the time of king ed. 6. the citizens still neglecting to pay their tithes , order was given by the k. & his counsell to bi. bonner among other instructions , when he was appointed to preach at pauls crosse , to cause the citizens to pay their tythes better . aug. 11. 3. ed. 6. as appeares in fox his monuments , fol. 1187. vol. 2. col. 2 artic. 5. after this , about the middle of q. eliz. raign , the rents of houses being inhanced , as the pric●s of all other things were , divers devices were found out , to prevent & defraud the parsons of their tythe , * of which grievances they have often complained , and by these meanes are so many of the beneficies so poore , as we shall shew cap. ult. . chap. ii. the liberall maintenance of the clergie of london , before the 25. of hen. 8. by tythe of 3. s. 6. d. in the pound , according to the true value of houses , the cheapnesse of those times , conscientiousnesse in paying pe●sonal tythes , duties of weddings , burials , churchings , &c. chauntries , obits , &c. wee see then the nature of these payments . now that it may appeare how well the parochial clergie of london were provided , for in former times , in comparison of ours ; wee may consider these particulars . that the citizens payed their tythes according to 3 s. 6. d. in the pound , and that according to the true value of the houses ( prout locari poterant ) as it is in the bull of pope nichol●s , and in the award of 31. h. 8. above mentioned . now if the payment of 2. s. 9. d. be thought so much , if it should bee truely payed without fraud , that nothing is more o●jected , then that the ministers would have too much , and be too rich ; what thinke they of 3. s. 6. d. in the pound , which was duely paid , as will bee made cleare with out any contradiction ? hence it is in part : that the benefices in london came to be so highly rated and valued in the exchequer , some at 100. marks some at 70. pound , and upwards , divers at 30. and 40. pounds : and few und●r 20 l. or thereabouts , when as yet the tythe of divers of them , is not at this day above 20 l. or 30 l. and some scant so much in present ●ythes , as they were then taxed ; and whereas other livings in the country are generally improved ( where they are not kept downe by unconscionable customes , or modi decimandi ) since the said valuation , according as all other things are to 8. or 10. times as much , yet divers benefices within the walls of london , are scarce doubled in tythes since that time : yea some have stood at a stint ever since , and are hardly so much , as they were then . that one penny then , was as much as 3. d. is now ; as appeareth by the statute ●● . h. 3. whe●e a penny is the 20 part of an ounce , ●ince which time from 20 d. the ounce it was reduced to 26 d. 9. ed. 3. to 32. d. in 2 hen. 6. to 40. d. in the 5. ed. 4. to 45. d. 31. hen. 8. and to 60. d. 2. eliz. which continues to this day ; and so by that account 2. s. 9. d. in the pound then , was as much as 8 s. 3 d. of the money which is now payed , though the finenesse of the coyne , did then also exceed ours , besides the low pri●es of victuals , and all other necessaries , which came so far short of the enhanced prices in these times , that 1 d. then would goe farther , not onely then 3 d. of our mony ( which it equalled in value ) but farther then 1 s. now , as will appeare if we looke at the price of corne and other victuals in those times , which we find mentioned in credible records . in the said act of parliament in 51. h. 3. which was anno 1267. somewhat after roger nigers time ; made for the assize of bread , and of beere , and ale , for bakers and brewers , are mentioned the prices of wheat , barley and oates : and provision is made that when a quarter of wheat , containing 8 bushels , was at 12 d , what the assize of bread should be , and so from 12 d. to 12 s. which was then supposed the highest prices that it could at ●ny time amount unto , as that some times it was but 12 d. a quarter . it is also there ordered , that beere and ale should be sold in cities and townes , according to the prices of barley and oates two or three gallons a penny , and in the country three or foure gallons for a penny ; whereas now , the ordinary price of wheate is foure s. a quarter , and sometimes in deare yeares 3 l. or 4 l. a quarter , and beere and ale sold at farre greater prices ; according to the prices of corne , wee may conceive were the prices generally of other things , as beeves , muttons , &c. there is in the exchequer a booke called the black booke , composed 23. hen. 2. anno 1177. about rules and orders in the exchequer , and among other things there is mentioned , that for provision of the kings houshold from the time of hen. 1. the officers of the houshold reducing their victuals to an estimate of money , did value a measure of wheat to make bread for 100. men at 12 d. the carcasse of a fat oxe at 12 d. a fat sheepe at 4 ▪ d. and for the provander of 20 horses 4 d. during the most part of the raigne of that king henry , a quarter of wheat was sold for 12 d. after this , in the yeere 1299. when ●h●re was a great dearth , by act of common counsels 27. ed. 1. these pr●ces were set on victuals , by consent of the king and nobility ; which were then counted very high prices . a fat cock 1. d. ob . a fat capon 2. d. ½ . two pullets 1. d. ob . a fat lambe from christmas to shrovetid● 6. d. all the rest of the yeare 4. d. and in the yeare 1314. in 8. ed. 2. to moderate the extreame rates of all , these were appointed by act of parliament : a corne-fed oxe 24. s. a fat stall'd cow 12. s. another 10. s. a grasse-fed oxe 16. s. a fat mutton 14. d. a fat goose 2. d. ob . a fat capon 2. d. 24. egs 1 d. &c. after this , anno 1379. in 3. rich. 2. a bushell of wheat was at 6. d. a gallon of white wine 6. d. of red 4. d. anno 10. rich. 2. which was in the yeare 1387. at leicester , 100. quarters of barley were sold for 100. s. anno 1554. and 22. hen. 6. a quarter of wheate was sold for 12. d. or 14. ● . one farmer dwelling at rosey towne , or cruse rosey in hartfordshire , sold 20 quarters of the best wheat for 20 s. yea in later times , if we come lower , even in the time of hen. 8. when prices were farre higher then before , at the sergeants feasts at ely house anno 23. h. 8. ( as stow relates ) great beeves brought from the shambles , were at 26 s. 8 d. a peece , the encrease of an oxe 24. s. a fat mutton 2. s. 10. d. &c. and to come lower and neerer yet 10 mariae a barrell of beere was sold for 6. d. cask and all , and 4. great loafes 1. d. and 5●mariae anno 1557 , a quarter of wheat was sold for 5. s. according to which cheapenesse of the times , were all fees , wages , and salaryes ; a knights fee or sufficient livelihood for a knight was so much land as was worth 20. l. per annum , as cooke proveth out of the statute of 1. edw. 2. de militibus , and of westminster 2. cap. 35. and fitzherbert nat. brev. fol. 82. where he tels vs that antiquity thought 400 markes per annum competent maintenance for a baron and 400 l , per annum , ad sustinendum nomen & onus of an earle , and of late time saith he 800 marks per annum was thought sufficient for a marquesse , and 800 l. per annum for a duke . see cooke upon littleton , lib. 2. cap. 3. sect. 95. and in later times 40. l. per annum , was thought fufficient for a knight , as appeareth by the statute still in force , whereby the king may compell any one of such estate to be knighted , or else to fine , as sir thomas smith relates de repub. angl. lib. 1. cap. 18. i have read in a booke of church accounts belonging to st. gabriel fenchurch of counsellors fees about some land ; amongst other things . item , paid to mr. recorder of london for his fee 12. d. * all which fees wee know are now much encreased , and some 100 times doubled , yea the wages of the scavenger or kennell-●aker within our memory have been doubled or trebled , to what they were before . according to these prices the livings in london were very great and the clergie of that city answerable to their parishioners in ability , and as the citizens were and are the wealthiest in the kingdome , so the clergie had their estates answerable . the benefice of st. magnus in london none of the greatest parishes , yet as appeares by the printed booke of the common customes of london , in this yeare 1494 which was in the 9. of hen. 7. as it appeares by the particulars , was in all 105 l. 1. s. 11. d. of which is as much or more then it is now in tythe , which summe in those times i dare affirme all things considered , would have gone as far to maintain one as 500 or 600 l. per annum , now & that a man might have lived as plentifully then with 100. as now with 5. or 600 l. which if it should be demanded or expected would be thought vn●e●sonable . so then by this tythe out of houses , the maintenance of the clergie of london was great in comparison of those times , when the labour is many times doubled ; what was then required , but to say masse , which w●s an easie worke , p●eaching was little vsed vnlesse i● lent or towar●s easter , whereas now by law or custome , besides all other priestly duties , they must preach not quarterly or monethly , but weekely or oftner , or else be accounted dumbe dogs , one sermon requiring more paines and labour then the reading of 40. masses , which required some paines of the tongue but little or no study of the braine at all . 3. that besides the former tythe which was in some sort prediall , they paid also personall tythes of their cleer gaines as appeares by the award bill above mentioned , 31. h. 6. and by the decimary of st. magnus , and by lindwood in the place alledged , who disputes the case whether the citizens were free from personall tythes , by paying these tythes of houses , and concludes negatively , all which personall tythes are now quite disused , and if they should be demanded they would cry out as they did of christ , that we come to torment them before their time , and would rather with the gad●rens beseech vs all to depart their coasts then put them to such charges , and considering the consciousnesse of those times , this revenue must needs be great , and would have amounted to more i dare say , then most of the livings are at this day . that the people made great conscience of paying their tythes & all duties in those dayes , and so payed them truly and fully . hence it was that in their wils and testaments , something was alwaies bequeathed to the priest , or to the high altar , which came to his vse , in liew of tythes pretermitted or forgotten , as may be seene in all old wils , whereas now so farre some be from restitution , that when they are to leave the world , even then they take order in their wils to defeate their ministers , as i have seene some testaments , wherein to prevent the parsons tythe , the testator hath bequeathed certaine houses to be yearely let out at some small yearely rent , and the residue to be reserved in yearely fines for ever , which for what end it was done , any man may easily judge . that besides tythes personall and praediall , there were many other duties , amounting to as much , and in some places to more then the tythe doth at this day , all which are now taken away as chantryes , obits , mortuaries , offerings to shrines , voluntary oblations , &c. which chantries were sometimes founded in perpetuity , endowed with lands for ever , some others for certaine time as appeares by the donnors wils yet extant , and alwaies beneficiall to the parson of the church , who was sometimes solely endowed , and sometimes with the wardens , more of which chantries there were in london , then anywhere else , where scarce any church but had one , and some three or foure . i could instance in some small parish churches in london , where the tythe is not above 80. l. when as the chantry lands belonging anciently thereto , taken away by the statute of 1. edward 6. are at this day worth 500 l. or 600 l. per annum . the offering to the jmage of the virgin mary at st. magnus by london bridge was worth 4. markes per annum 9. hen. 7. as appeares by the decimary aforesaid ; how commonly were masses then sold to deliver soules out of purgatory , besides the foure offering dayes , vsed all over the kingdome , which are now come to 2. d. at easter . how many voluntary oblations did people then give , few of any ability appearing at any time emptie handed ; but now men will come with the wise men to worship christ , yet they are growne too wise to open their treasures , and offer to him : what the duties or payments were anciently for burials , weddings , and churchings , we may conjecture by that schedule annexed to the bils which was put up in starre-chamber by some citizens , 25. hen. 8. wherein though many impertinencies and vntruthes be alleaged , yet we m●y out of their mouthes convince those , who vse to object the casuall duti●s now taken , as great exactions , lately brought up , and not anciently practised . duties anciently paid to the parson or curate for weddings . 1. there is laid upon the booke after the custome . l. s. d. 0 0 8 2. in the two tapers at masse . 0 0 2 3. in the taper at the latter end of the masse going to the font . 0 0 1 4. the whole offering at masse belongs to the parson , unlesse the parties compound for it , giving sometime 2. s. or 3. s ; or 6. s. 8. d. or more . 0 6 8 5. if any will be married before the high masse they pay 20. d. or 40. d. or 5. s. 0 5 0 6. for a certificate when a man dwels in another parish he payes 1. s. or 20. d. or 40. d. 0 3 4 for burials . 1. if the party be buried vnderstoole 1. s. or more , and every priest in the church 8. d. or more , else they doe not sing him to his buriall . 0 1 0 0 0 8 2. at every moneth mind yeares , or obite , the curate hath 8. d. or 12. d. l. s. d. 0 1 0 and every priest in the church 4. d. or 6. d. 0 0 6 3. all the tapers and waxe brought into the church , with the coarse if they be vnder a pound .       4. all the branches of white waxe if any be brought in with the coarse , which branches cost 6. s. 8. d. some 10. s. some 13. s. 4. d. and some pay more . 0 13 4 5. for privy tythes 20. d. 40. d. 5. s. 20. s. 40. s. or more . 2 0 0 6. to the high altar as much for personall tythe . 2 0 0 7. if any be buried out of his owne parish , the coarse must be first presented in his owne church , and dirge and masse kept as amply , as in the place where it is buried .       8. for the buriall in the chancell or high quire 10. s. or 13. s. 4. d. or 20. s. 1. 0 0 for churchings . 1. for every sunday when the woman lyes in for saying a gospell 1. d. or 2. d. 0 0 2 at the purification of custome in the taper 1. d. with the chrysome and the whole o●fering by all the women at masse . 0 0 1 if any man would have his friends prayed for in the bead-roll , the curate hath by yeare for every one 4. d. or 8. d. l. s. d 0 0 8 of mens wives , children and apprentises for their communions at easter for every head . 0 0 2 of all servants that take wages , the 10. part of their wages for the privie tythes , and for their housell at easter . 0 0 2 at all principall feasts , as candlemas , all soules day , creeping on the crosse , good friday , easter day , in confessions at lent , and other times of the yeare of the patrons of the church , divers offer some waxe , some money , which comes to the parsons vse .         l. s. d. where a saints image stands without the quire , to which a brotherhood belongs , the wardens of the brotherhood compound , some for 3 s. 4 d. 5 s. 6 s. 8 d. or more per annum , to have the brotherhood kept in the church . 0 6 8 for sealing a lease of a house belonging to the church 20 s. 40 s. 3 l. 4 l. or more . 4 0 0 these duties although the citizens complained off in starchamber , togetherwith the tythes , yet the lords referrees as it seemes , saw so little reason to alter any one of them , that although they abated the tythe to 2 s. 9 d. in the pound , yet they let those duties remaine as they did . that the recovery of tythes was easie in those dayes , for ordinaries were appointed in their visitations to enquire of the detainers , and to curse the offendors ; as appeares by pope nicholas his bull , and if any did sue , the cause was heard summarily , sine judicii strepitu , no such delayes and chargeable suites as now , were then knowne , unlesse in some speciall case that concerned the whole city . all these things considered , shew how liberally the clergie were then provided for ; although they had not , nor could have the charge which many now have , being then by law prohibited to marrie , nor was their paines comparable to that which is now expected and required . but no● all is cleane inverted , in stead of 3s . 6d . according to the true value of houses , there is not paid 2. s. 9. d. no not 9 pence in the pound throughout the citie , take one house with another ; as for personall tithes , they are things unknowne , not onely obits and chantries abolished as superstitions , but also mortuaries and voluntary oblations quite gone , and the recovery of that little tithe which is left ( if any deny to pay it ) so beset with difficulties , that the most are glad to take any thing they can get , nor doth any one parish , one of twentie pay him tithes according to any rent , either old or new , but some small summe such as the parson and he can agree upon . chap. iii. the decimarie of st. magnus london , with the rents and tithes of every house , according to the rate of 3 s. 6 d. in the pound , with the other duties for burials , and christnings , weddings , &c. taken anno 9. hen. 7. and about that time printed . now that it may the better appeare both what rents were paid about those tithes , and also how the tythe and offering was paid accordingly ; wee have thought good to set downe the decimarie of st. magnus , london , as is extant in the said booke of common customes ; wherein every mans rent then paid is set downe , and withall the tithe or offering which was paid exactly according to the said rate of three shillings sixe pence in the pound , one shilling 9 d. in the halfe pound , and 14. d. in the noble , taken ( as appeares there in the yeare 1494. ) which was in the 9. of hen. 7. and about 40 yeares after the bull : and published by a citizen . the value and stint of of the benefice of st. magnus at london bridge , yearely to their parson . the reckoning of the same the first day of december , anno domini 1494.   rent . tythe offering .   l. s. d. l. s. d. ed● . bellow . 4 0 0 0 14 00 hen : somer . 8 0 0 0 08 00 tho : cooper . 4 6 8 0 15 2 — heyman . 1 13 4 0 5 10 richard arnold . 10 0 0 1 15 0 iohn ball , 2 0 0 0 7 0 henry can. 2 13 4 0 9 4 iames rudston , 3 03 4 0 11 8 william gardiner . 2 00 0 0 07 0 roger mayd , 5 00 0 0 17 6 thomas farning 2 06 8 00 08 2 huntley , 2 13 4 00 09 4 iohn young , 2 06 8 00 08 2 william mott , 2 13 4 00 09 4 peter scott , 4 03 4 00 14 7 robert vincent , 2 6 8 0 08 2 iohn hum●rey , 6 6 8 0 18 7 tokas , 0 13 4 0 2 4 thomas blount , 2 13 4 0 9 4 symkin newton , 3 3 4 0 11 0 iohn temple , 2 0 0 0 07 0 iohn wilford , 1 13 4 0 5 10 iohn palmer , 1 15 0 0 6 1 ob william clerk , 1 06 8 0 4 8 thomas horwood , 1 06 8 0 4 8 william alye , 1 13 4 0 5 10 thomas knolling , 1 6 8 0 4 8 mr. bull , 1 0 0 0 3 6 robert seton . 2 6 8 0 8 2 william hadwele , 2 6 8 0 10 1 mr. stockton , 1 6 8 0 4 8 iohn gregory , 2 0 0 0 7 0 thomas britt 1 10 0 0 5 3 thomas mattr , 1 06 8 0 4 8 gilbert forman , 1 06 8 0 4 8 walter boswell , 2 00 0 0 7 0 richard white , 5 00 00 0 17 6 william steed , 11 0 0 1 18 6 iohn hasteler , 4 0 0 0 14 0 richard borne , 5 0 0 0 17 6 richard watron , 2 0 0 0 7 0 richard franklin , 1. 6 8 0 4 8 richard aliff . 1 13 4 0 5 10 re●nald iames , 1 0 0 0 3 6 william roming , 1 0 0 0 3 6 richard gariner , 1 6 8 0 4 8 rich : gardiner , 2 0 0 0 7 0 henry thomson , 1 6 8 0 4 8 thomas morton , 3 6 80 0 11 8 richard iames , 1 6 8 0 4 8 iohn rolchant , 3 10 0 0 12 3 william vveller , 1 10 0 0 5 3 iohn ford , 1 6 8 0 4 8 iohn adam , 1 6 8 0 4 8 william blanck , 1 10 0 0 5 3 iohn ford , 1 6 8 0 4 8 iohn adam , 1 6 8 0 4 8 william blanck , 1 10 0 0 5 3 iohn browne , 1 6 8 0 4 8 — holinby , 3 0 0 0 10 6 iohn calker . 1 6 8 0 6 5 iohn etton , 1 13 4 0 5 10 simkin mott , 2 6 8 0 8 2 henry sander , 1 13 4 0 5 10 iohn slingsbie , 2 0 0 0 7 0 iames walker , 2 0 0 0 7 0 nicholas hill , 1 13 4 0 5 10 andrew austen , 4 00 0 0 14 0 bartholm : dwele , 2 6 8 0 8 2 will : ●●uringfield , 2 0 0 0 7 0 william grin , 4 10 0 0 15 9 iohn has●ilar , 1 13 4 0 5 10 iohn iarret , 4 00 0 0 14 0 richard clerke , 3 00 0 0 10. 6 robert la●be , 5 6 8 0 18 8 stephen we●●ou ▪ 4 0 0 0 14 0 iohn , alkin , 2 13 4 0 9 4 richard hayell , 3 3 4 0 11 1 thomas petite , 10 13 4 1 17 4 william dekin , 2 13 4 0 9 4 henry crechin , 1 6 8 0 4 8 thomas burget , 5 6 8 0 18 8 iohn farmar . 5 6 8 0 18 8 kichard ieffrey , 11 6 8 1 19 8 thomas elven , 6 13 4 1 3 4 henry bube , 3 6 8 0 11 8 iohn chawbes , 2 6 8 0 8 2 robert blake , 3 0 0 0 10 6 ech. wife , 1 0 0 0 3 6 ech. wife , 1 10 0 0 5 3 baldwin hawkins , 2 6 8 0 8 2 iohn hawkins , 5 6 8 0 18 8 thomas ladall , 5 10 0 0 19 3 thomas brooke , 4 0 0 0 14 2 william pawley , 1 13 4 0 5 10 william bowar , 3 6 8 0 11 8 william bowar , 0 19 0 0 3 4 sol : wife 0 13 4 0 2 4 vvilliam barre , 0 10 0 0 1 9 iohn peirson , 0 10 0 0 1 9 iohn barbary , 0 10 0 0 1 9 marion gregory , 0 10 0 0 1 9 kobert bartiles , 5 6 8 0 18 8 mrs. newman , 2 6 8 0 8 2 richard hill ▪ 07 0 0 1 4 6 william lawrence for a house of i. r. 2 13 4 0 9 4 roger , 5 00 0 0 17 6 the same r. for a flaxe shop . 01 0 0 0 3 6 iohn pye , 0 13 4 0 2 4 richard knyt , 6 13 4 1 3 4 richard gough , 6 6 8 1 2 2 richard mathew , 3 6 8 0 11 8 gregory stot . 4 6 8 0 15 2 alexand : perpoint , 5 13 4 0 19 10 iohn ben , 4 0 0 0 14 0 iohn ben for a watring place . 0 10 0 0 01 6 the same for a cellar , 0 6 8 0 01 2 iohn trowth , 11 13 4 2 0 0 iohn alman , 12 0 0 2 2 0 iohn turke , 4 00 0 0 14 0 iohn kirby , 16 00 0 2 16 0 philip se●er , 6 0 0 1 01 0 ed. garrard , 1 6 8 0 4 8 thomas lyon , 4 0 0 0 14 0 nic. morton , 3 0 0 0 10 6 william ramsey , 5 0 0 0 17 6 thomas dolphin , 8 0 0 1 08 0 william atkinson , 3 16 0 0 13 5 iohn smith , 4 13 4 0 16 4 iustin wife , 2 6 8 0 8 2 william hop , 7 6 8 1 5 8 richard cockis . 3 6 8 0 11 8 summe of all the rent is : l. s. d. 434 12 8. the summe of the offerings . l. s. d. 75 8 8. ob . the shops in bridge-street . thomas lidall for two shops . l. s. d. l. s. d. 9 6 8 1 12 8 iohn thornton , 2 10 0 0 8 9 gregory stot , 2 13 4 0 9 4 william panley , 4 00 0 0 14 0 richard knight , 6 13 4 1 3 4 thomas legg , 5 6 8 0 18 8 henry shotford , 3 0 0 0 10 6   rents , tythe or offerings .   l. s. d. l. s. d. iohn palmer , 5 0 0 0 17 6 thomas gasley , 2 16 8 0 9 11 riehard cox , 4 3 4 0 14 7 iohn austen , 4 0 0 0 14 0 ●●hn turk , 3 13 4 0 12 10 iohn sepman , 2 13 4 0 9 4 vvilliam ramsely , 5 0 0 0 17 6 the same vvilliam , 2 6 8 0 11 8 thomas brooke . 6 0 0 0 18 8 the summe of the rent of the shops . l. s. d. 70 3 4. the summe of the offerings for them . l. s. d. 12 3 4. item , the parsonage valet . 2. 13. 4 item , the image of our lady at the bridge valet . l. s. d. 1. 13 4. vveddings , burials , puri●ications , crysomes , and privie tythe . 12 13 4 summe of this part . 17 00 00 summe of the whole revenues . 105 1 11 ● . these be the costs and charges belonging to the same church of st. magnus .   l. s. d. first , the priests wages . 10 0 0 for waxe to the high altar . 01 0 0 for the pension of the same . 02 0 0 for washing of altars on munday , thursday . 00 5 0 for frankinsence . 00 10 0 some of the charge 13 5 10 so the summe of the cleare value of the benefice was this yeare . 91 16 1 ½ . in this rentall of st. magnus wee may observe . 1. that the rents were not then kept secret or unknown , but notorious , and that the rent and tythe still agreed together ; wheras now scarce any one house in a parish , payes tithes according to any rent new or old , because the rents are kept secret . 2. that tithe was paid according to the full and extended rents of those times ▪ which were the true value of the houses , for we find rents of 8 l. x l. 11 l. 12 l. 16 l. per annum , which were as high rents as 80 l. 90. l. 100 l. are now , and divers shops let at 5 l. 6 l. 20 nobles , x l. which was without doubt , the utmost value in those times . that where the old summes were lesse then a noble , they paid according to the proportion of 14 d. in the noble ; custome it seemes prevailing therein , as peter scots , hous● , whose rent is 4. l. 3. s. 4. d the offering was 14. ● . 7. d. where 7. d. is for the odd tenne groates , and iohn palme●s whose rent is 35. shillings , the offering 6 s. 1. d. ob . where for the 〈◊〉 pound is 3. s. 6. d. for the two nobles 2 s. 4 d. and for the odde 20 d. 3 d. ob . which is all 6 s. 1. d. ob . 4. that they paid tythe then for shops and al , as well as dwelling houses , though divided from dwelling houses , which many citizens afterwards would have had exempted , as appeares by a suit in the arches 32. hen. 8. and many now exempt them under other names , calling their shops sheds , stalls , or standings . 5. that privie tythes , and duties for burials , weddings , and churchings were then paid , besides this 3 s. 6. d. in the pound , and therefor● are no new devices of the present rectors , as some have said , for there we see , they come to a good summe , per annum , viz. 12. l. 13. s. 4. d. which alone would have maintained a parson , aswell then as 100 l. now , which few of the london livings are now worth . chap. iv. the award and proclamation for the 2 s , 9. d. in the pound , 25. henry 8. confirmed by act of parliament , 27. hen. 8. how the tithe came from 3. s. 6. d. to 2. s. 9. d. in the pound , wee shewed in the first chapter ; now because the award and proclamation there mentioned , are not extant in print , & yet are in force by act of parliament , 27. hen. 8. i have thought fit to adde them here . the coppie of the kings letters pattents , wherein the award is recited and confirmed . henry by the grace of god king of england , and of france , defendor of the faith , and lord of ireland . to our trusty and welbeloved , the major , aldermen , and sheriffes of london , and to every of them greeting . whereas variances betweene the parsons and curates of our city of london , on the one party , and our loving subjects the inhabitants of the same our city of the other partie , for and concerning tythes , oblations , and other duties , hath long depended , indiscussed , and being lately compromitted by both of the said parties to the arbitrement of the most r●verend father in god , thomas archbishop of canterburie , primate and metropolitan of england , and to our right trustie , and entirely beloved cosen , sir thomas awdely knight , our chancellor of england , and to our right trustie and welbeloved counsellor , the bishop of winchester , thomas cromwell esquire , master of our iewells , and our two chiefe iustices of either bench , who travelling herein , have taken this order to bee kept , at this holy time of easter . that is to say , that every our subjects shall pay to the parson or curate where hee inhabiteth , after the rate of two shillings nine pence in the pound , and sixteene pence ½ in the halfe pound , and so alwayes ascending from halfe pound to halfe pound . and also that mens wives , their servants , children , and apprentices , taking and receiving the holy sacrament , shall pay every of them for their foure offering dayes , two pence , and this to be done quietly and charitably without grudge , or murmure , at this holy time of easter , till such time as our said counsellors , shall finally and definitely end and determine the variance for this and all other causes depending betweene the said parties , as to right , equitie , and good conscience shall appertaine . vvee therefore will and command you , and every of you , to signifie to all our loving subjects in every parish in our said citie : that our pleasure is , that they , and every of them shall obey , observe , and performe at the holy time of easter , the order of the said counsellours in forme above rehearsed , without contradiction hereof in any behalfe , declaring to them that their so doing shall not turne , nor be alleadged to their prejudice , hurt or dammage , in and vpon the finall conclusion of all the said variances , to the definitive arbitrement whereof our said counsellors intend ( god willing ) to proceed with all speed , and diligence , after the said feast of easter : and if any contemne the order of our said counsellors in this behalfe , wee will then , if after honest monition , hee refuse so to doe , hee be committed to ward safely to be kept , till our further pleasure be knowne in this behalfe , not failing this to doe , as ye intend the advancement of iustice and quietnesse of our people . in witnesse whereof , wee have caused this our letters to be made pattents . vvitnesse our selfe at westminster the second day of aprill , the 25. yeare of our raigne . caillor . ex tract. per robert . michel . deput. com. cleric . civitat . london . a proclamation concerning payment of tythes and oblations , as well within the city of london , or elsewhere within the realme . the kings most excellent majesty , having perfect knowledge , and understanding , that aswell his loving subjects , citizens of the city of london of the one party , as the parsons and curats of the churches of the said city of the other party , by their mutuall assents , compromitted themselves to stand to , abide and performe , the order , decree , and arbitrement of his right trusty , and right entirely beloved counsellors : the most reverend father in god , thomas archbishop of canterbury , metropolitan and primate of england , thomas awdeley lord chancellor of england . the reverend father in god , steven bishop of winchester , thomas cromwell esquire chiefe secretary to the kings highnesse , and mr. of the rolls . iohn fitz-iames knight , chiefe justice of pleas , to be holden before the kings highnesse , and robert norwich knight , chiefe justice of the common ●ench , in and upon the debate , and variance that was moved betweene the said parties upon the rule , and certaintie of tythe offerings ▪ and other duties claimed by the said par●●n and curats to be payed by the kings said subjects , the citizens of his said citie . whereupon the said counsellors of our said sover●ine lord by great advice , and delib●ration , by one accord , and assent among other t●●n●s have ordained and decreed , that every the kings said subjects , citizens and i●h●bit●n●s of his said city , should from the time of their award and decree , pay for their tythes 16 d. ob . for every 10 s. of the house ●ent , ●nd for every 20 s. 2 s. 9 d. and so accounting and ascending alwayes by ten shillings , should pay for every ten shillings , after the rate of 16 d. ob . and not above : and yet neverthelesse , the kings highnesse is informed , that divers , and sundry persons which inhabit within his said city , not onely refuse to pay the said tythes according as is limitted by the said counsellors ; but also that many of the said citizens , and of other the kings subjects , inhabiting in sundry parts of this realme , grudged , and murmured , to pay their tithe offerings , and o●her lawfull duties to the parsons , vicars , and others having cure of their soules , like as heretofore by the lawdable customes of this realme they have done and beene , accustomed to doe and obs●inately , and wilfully withdraw and detaine their said duties against justice , equitie , reason , and good conscience , to the great perill of their soules . for reformation whereof the kings said royall majesty being the supreame head on earth , under god of the church of england minding and intending to maintaine and sustaine the honour of god , and the godly observances , and ●ightfull duties , customable , and by lawdab●● custome due to the ecclesiasticall ministers of t●e church of england , in as large and ample manner , as heretofore hath beene lawdable and honourablie used within this realme . doth therefore by his present proclamation straightly charge and command , all and every his said subjects of his said city , to satisfie , pay and content , their parsons , vicars , and others having cure of their soules , in the name and liew of their tythes , after the rate above expressed , and limitted by the kings said counsellors . and tha● all such of his said citie as pay lesse of ye●●●ly farme then ten s●illings , and all and every other person , and persons , men , women , or children , which doe inhabit the said city ( being of age to receive the blessed sacrament of the altar , the erronious doctrine of transubstantiation was not then abolished ; the very bodie of our lord iesus christ ) shall pay yearely for the foure offering d●yes 2 d. ( the housholders inhabiting within the said city , paying above the yearly rent of x s. onely for their owne perso●s excepted , and to be discharged of the 2. d. for the s●id foure offerings . ) and over this , his highnesse straightly chargeth and comm●nds , that all and every other his subjects , in all other parts of this his realme , shall pay and content to the parsons , vicars , and other the ministers of the church , and having cure , such tythes , aswell praediall ; as personall offerings , and other duties , which by the lawdab●e customes of the realme , they heretofore have been obliged , accustomed , and bound to pay , without detaining any p●rt thereof , and without further denial , contradiction , molestation , or trouble in that behalfe ; upon paine that every person offending this his gratious proclamation , is to have imprisonment , and to m●ke fine at his gratious pleasure , and over , that the off●●dors shall runne into his highnesse disp●ea●u●e , ●nd indignation : and his majestie also ch●rges and commands , aswell all and singular archbishops , bishops , and all others having ecclesiasticall jurisdiction ; as all a●d singular majors , sheriffes , bayliffes , aldermen , and all other his ministers true leigemen and subjects , aswell of this city of london , as else-where within this realme , that they and every of them , put their effectuall endeavours for the due execution of this his proclamation from time to time , as to them shall appertaine , upon the paines above rehearsed . god save the king . thomas berthelet regius impressor excudebat . cum privilegio . the date of this proclamation is not expressed , but it appeares to have bin presently upon the award in the same yeare of his reigne : for it must needs be after the award which it r●cites , and confirmes by the act of parliament in the 21 yeare , wherin it stands confirmed , it appears to have bin before easter , 1535. which was towards the la●ter end of the 25 yeare of his reigne . in this award and proclamation , onely the qu●ntity of the tythe is altered from 3s . 6 d. to 2 s. 9 d. in all other things , the former customes and constitutions are left in force , so that if formerly the rates were paid according to the true value of houses , and recovered before the ecclesiasticall iudge , as certainly they were , the same course was to be observed still , as appeares by the suites and sentences in the arches , here mentioned before . chap. v. concerning the meaning of the decree of 37. hen. 8. that tythe is due according to improved rent , if reserved by that name of rent , granted by the city counsell . the case of double leases , annuall fynes , arguments on both sides . answers to the legality , and convenience of paying according to improved rent : a briefe survay of the livings , as they now are , and they could arise unto according to the value of houses , with the moderate desires and demands of the present clergie , in the late suite before his majesty . for the conclusion of this tre●tise i have ●hought fit to set do●ne some of t●●se arguments o● both sides , in the points ●hi●●●y contro●ert●d about the sense of the last decree of 37 hen. 8. wherein we must know first that there are some things cleare ▪ and without controversie . 1. it is granted by counsell learned of all sides , that whatsoever some bold ignaroes talke of old rents : that if a greater rent be reserved at any time by the name of rent upon any house , then the old rent , that then tythe ought to be payed according to two shillings 9 pence in the pound , according to the improved rent , though the rent bee the full value of the house . this appeares by divers orders , made by the lords majors themselves ; wherein tythe hath be●n decreed , according to the full improved rent , reserved by name of rent . 2. it is granted likewise by counsell , that if an improved rent bee reserved by the owner or inheritor of the house , that his act shall charge the house with tithe accordingly for ever , though lesse rent bee reserved afterwards by fines or fraudes , or any other devices , unlesse the house come to be lesser worth in true yearlie value . 3. they grant likewise , that if a lessee shall let out his house in part or in whole at a full rent by the name of rent , though afterwards he let the same out for lesse rent by reason of fines , or double leases , yet the tithe shall be paid according to the highest rent , during the time or tearme of yeares which the said chiefe lessee hath in his house . 1. cases controverted , are chiefly these ; where the old rent is still continued without encrease , by reason of fynes really paid before hand ; whither the tythe shall bee paid according to the true value of the house or of the old rent . 2. when the old rent is onely reserved by the name of rent , and the improvement is and hath alwayes beene reserved by other names , as fynes , annuities , new-yeares gifts , &c. to be yearly and quarterly paid , as the rent is , and to begin and end with the lease , done purposely to prevent their parsons tythes , whither those payments bee rents as to the payment of tythes , and according to the true intent of the decree . whither the jurisdiction ecclesiasticall be quite taken away by the decree , and the major be made sole judge , or whither it remaine in the same state it was before the said de●ree . the first of these i will not insist upon , bec●use there are few such instances to bee found without a●y augmentations of rents , by fines really paid ; the most of the frauds , and practises having been invented since the encrease of rents , and therefore i 〈◊〉 that over and shall onely propound 〈◊〉 a●guments about the two latter 〈…〉 i shall not take upon me to 〈…〉 thing , but submit all to the 〈◊〉 of the learned professors of the 〈◊〉 . that 〈◊〉 annuall payments , are rents , and l●●bl● to tythes , as when one lets a house for 1● . ● . supp●sed to bee the accustomed re●t , and reserves 50. l. more by covenant as ● year●ly fine , to begin and end with the le●●● , and to bee paid at the same dayes of p●yment with the r●nt , that this is a rent and ly●ble to the payment of tythes may be proved . 1 from the usu●ll acception of the word in cō●on speac● , which agrees with the etymologie ( redditus a reddendo or reditus a redeund● ) if a man doe but let out his mony he cals 〈◊〉 interest rent . if one aske one that holds such a lease i● question what rent he paies , h● s●it● he sits at a deere rent reckoning all the ye●rely payments ; and therefore when the l●nd ●ord and tennant agree , th●y agree for so mu●● rent , till the lease come to bee m●de by the s●rive●er : who tels them they mu●t take some course , to prevent the parson , who will else claime his tythes after the full rent , and yet some , even after such leases made give acquittances for all in the name of rent ; now here the civill law saith , communis usus loquendi praevalet rigori & significationi verborum , and the common law attributes much to common speech 39. edw. 3.11 . sir moyle finches case , col. 6.63 , &c. 2. legally , properly , and even in the construction of the common law it is a rent ; it is none indeed of littletons rents , nor rent change , nor rent seck , nor rent service , it issues not out of the soyle , no distresse c●n be taken , descends not to the heire , nor is incident to the reversion , entry of the lessor doth not suspend it , &c. all this is granted , but yet many things goe vnder the name of rent , ●ven legally , and properly which are none of littletons rents . j grant you 20. l. during your life to bee taken of my person , without charging of my land : this is a rent as appeares by the registers , the most fundamentall booke of common law , and by the originall writs , which being the ground of suites are most accurate and curious in names register , fol. 159. the writ of annuity . rex vic. sal. precipe a quod juste reddat . b. 20. libraes quae ei aretro sunt de annuo reditu 20. solidorum here an annuity is called rent . fitzherbert nat br. 152. speakes of a rent issant hors de cofers 29. hen. 6.12 . margery parke●s case , royne grant a lui vn annuell rent de 20. l. pour terme de vie a recever , de quadam pecuniae summa assignata , in partem dotis ipsius reginae de magna custuma london . 1. henry 6. we read of a rent reserved upon a chattell personall , a flock of sheep and such like , and yet in all these cases , you may say , no distresse , no assize , no action of debt till the tearme be ended & all nothing to the purpose , see 30. ass . plo . 5. shard 14. edw. 3. scire facias 122. co. 5. seignior mount joyes case . but must every statute that speakes of rent extend to those rents ; no statutes must bee taken secundum subjectam materiam , for such a rent as this is , not within 32. hen. 8. of leases by tennant in tayle , nor of 1. eliz. leases by bishops , nor of 13. eliz. leases by deanes and chapters , for as it is said , coo. 8.60 . bishop farnius case , those statutes looke to the benefit of the heire or their successour , and therefore must bee intended of a rent incident to the reversion , and issuing out of a thing maynorable ; but in our case the statute lookes to the benefit of a stranger ; the parson to whom it is not materiall what rent it is , so it be a yearely p●yment . 3. though it were no rent in the common law , yet without all doubt it is in the ecclesiasticall law , according to which it must be here expounded . 4. that it is a rent in that law is manifest pensio quae provenit domo vel habitatione , & redditus praedialis . lindwood , fol. 109 , and in the enlishing of the constitutions above mentioned , annua pensio domus , is rendred rent , payment , price , pension , farme in the old booke of customes . now that in matters ecclesiasticall , the common law judgeth according to the ecclesiasticall law is certaine , for even in speciall courts of common law it judgeth as those courts would . in matters customary it altereth the common law to fit them to the custome , quia dominus remisit curiam . the statute 31. hen. 3. cap. 3. when a man dies intestate , the ordinary shall depute the next and most lawfull friends of the person dying , intestate to administer his goods . now by goods at the common law are not meant leases for yeares , wardship , prochyn , avoidance 4. edw. 6. br ▪ grants . 51. if j make you a deed of gift of all my goods omnia bona mea , you shall have none of these , yet it was alwaies taken sans contradiction ; that the ordinary may by thes● words grant administration of leases . and if an administration of goods be granted without more words , wray said 22. eliz. such an administration hath power to deale with leases for yeares , because the spirituall law so takes the word bona by which wee are to judge . but this is our case , for now in like manner the spirituall law under rent includes this annuall payment , and ergo the judges are to take it so . 5. that it must needs bee a rent within the intent , and true meaning of this decree appeares . 1. it was made for the maintenance of the clergie , and so pro bono ecclesiae , and consequently ●or the maintenance of religion and seruice of god : how summa est ratio quae pro religione facit . 2. it was made to suppresse fraud and covyn , it is spoken of thorough all the branches of the decree . now the civill law saith , dolis & fraudibus omnibus modis occurrendum , then specially such frauds as this , for statutes of such a nature , ●re extended by equity beyond the word , and therefore well may the word here be taken so farre as common speach d●●h extend them : for this favour the judges have ever extended even to statutes most penall , for words must stoope to meaning , not meaning to words , and yet this decree must be extended in equitie euen beyond what the words will beare in common sense in some cases . the register and fitz-herbert nat. br. fol. 152. tells us of redditus robae , and like . now suppose a man make a lease of a house in london , reserving so many furrs so many robes shall not the parson have his tythes of every 10 s. valewe , a man makes a lease , and the lessee covenants in the same indenture to pay for it 10 s. yearly and this without intent to defraud the parson . beestons case plowden 131.2 . doubts whither this bee rent , and the pryor of binghams case is vouched that it is no rent fol. 136.2 . but is there any doubt , but this is a rent within the decree . or if one make a lease of a house and the lessee grants him a yearly fine during the tearme , and if it bee behind hee shall distrayne for it . this is no rent but an annuity and the clause of distresse onely a penalty . butts case coo. 7.23.2 . yet no doubt the tythe is due to the parson . this decree comes instead of that provision formerly made for tythes in london , and not by enlarging , but by way of diminution , taking from the clergie 9. d. in the pound which they had before , and therefore ought to be taken strictly against them , and larg●ly for them . 4. without all question the meaning of the decree was that the rates therein expressed should be paid as the rates formerly in vse were paid before the decree ; for though there was made an alteration of the rates , 3. s. 6. d. made 2. s. 9. d. yet it was never intended , but that the manner of payment should continue , and therefore rent in the decree must be tak●n as it was formerly taken by constitution or custome , before the decree which was for any kind of payment , as is manifest for the practise of former times , appeares by the names then vsed , viz. rent , pensions , payment , price : in the booke of customes , it is called rent or farme in the proclamation confirmed by act of parliament , 27. hen. 8. the citizens never payd according to any fixed rents , but as the rent improved , so did the tythe : as appears by arundels constitution , declaring that if the rent were above 4. d. the old rent of some house in those times , then they should pay to whatsoever summe it arose , by the bull ordaining to pay secundum verum valorem pro quo domus secundum veram existimationem locari poterit , by the award 31. hen. 6. wherein houses let out or kept by the owners were to pay after a common valew , by the decimary of st. magnus in the booke of customes , 7. henry 7. wherein they pay after the full rents , some 10. pounds , some 16. l. which was as high a rent then as one hundred pounds now ; by the bill in starre-chamber , 25. henry 8. wherein the city sets out that the rents of houses were enhansed and doubled , and that they paid tythe after the enhansed rents , and that divers new houses were built in void grounds , and some newly repaired , and that they payed tythe for them as for other houses , which they would not have done , had they been as wise as men are now . and in all former controversies about tythes , even in those which occasioned the decrees of 25. and 37. henry 8. there was no question made at all about the rent , for which the tythe was to bee paid but about the quantity , how much in the pound , and therefore the occasion of the decree being onely to settle that , it could never intend to alter other things which were not at all in question , for such leases and fines were never paid before the decree , nor many yeares after . decree in the exchequer , for the true value in ivats case . 16 iac. 4. by a decree in the exchequer pasch. 16. iac. the barons declare that they conceived the meaning to be that tithes should be paid according to the true value , as the houses are worth to be let per annum . 5. the practice of the ecclesiasticall courts , is such , that divers sentences have bin given for payment , according to the true value , whether the annuall payment were called fine or rent . 6. the decree provides , that where more rent is reserved , for implements of brewing , dying , &c. a third penny shall be abated , and where lesse rent is reserved , by ruine , fire , or any other casualties , there shal be abatement of tithe accordingly , and therefore it must needes be meant ; that in other cases the house should p●y according to the value . those annuall payments are not fines in common sp●ech , nor accordi●g to a●cie●t use , and there●ore could n●ver be intended to be exempted from tythes , for as there were few fines antiently , so usually they were , some small summe which the less●r had beene at , for reparation , which the tenant was to pay at his comming in , but now by fine they reserve the whole value of the house , besides in common speech , a fine is a summe payed before hand and therefore called an incombe , & so in this decree , is called a fine paid before hand , and in some places a grosse summe , the rent being paid in many summes afterwards ; wheras in these practises , the fine and rent differ not but in name , and by as good reason , the country-m●n that called his pigs puppies , might refuse to pay his tithe pig , because puppies are not titheable , besides the reason why fines are p●id , is either to furnish the landlord with ready money , or to ease the tennant by bringing downe the rent , or to secure the rent to the landlord , by a fine paid before hand : none of which reasons are of any use here , so that the onely cause is the parsons tithe , and therfore no such leases are knowne in any partof the kingdome besides . the encrease of rent is either because the house is greater , or fitter for a greater family , or because trading encreaseth , and rent riseth , in both which cases , all reason requires that the tithe should encrease . for by the first , the parson hath a greater charge of soules . by the second , the parishioner is better able to give , his gaines being greater . 9. otherwise , divers absurdities will follow hereupon , for by this device in a new house , a new parishiner , shall come and partake sacr● & sacramenta , and yet be bound to pay nothing to the parson , reserving all by fine . heer● is officium sine beneficio . besides hereby the ministers meanes , shall stand at a stay for ever , though all meanes of livelyhood grow ten times dearer , hereby the 9. parts shall encrease to the owner , and not the tenth part to the parson , &c. 10. these practises were resolved by all the reverend bishops under their hands , and by both the universities , anno 1620. to be utterly unlawfull in point of conscience . there can be no fraud here by the common law , because the parson hath no present right , or interest in being , nor by the decree . first , because this is a rate tithe . secondly , because the second clause requires onely , that where no rent , or lesse then was wont is reserved , the tythe shall be paid according to the rent , for which it was last letten . the ground of this is false , that there can be no fraud , but where the party hath a present right : this is against as many acts of parliament almost as speake of fraud instance m●rlebe cap. 6. de his q●i primogenitos , &c. of those that enfeose their heires within age to defraud the lords of their wardships , the statute saith not , that shall hereafter enfeoffe , but qui feof●re solent , so here was a fraud by common law before the statute though not made void , and so penall till the statute , and yet the lords which were defrauded had no present right for their interest groweth long after , by the death of the tennant that made the feofment . see 13. eliz. dy. 294. here is quasi a rent in esse , and to grow upon an instant ; for in the instant , that the lease is made , the right of the parson growes to have the tithe . the very decree m●kes it fraud against the parson , disertis verbis , as 27. eliz. doth against a purchaser , that purchaseth the ●and after . to the second part i answer first , this rate tythe must follow the rent , and if that bee uncertaine , then is the tythe also , and so subject to fraud . secondly , for the clause of the decree , i answer there is fraus in intentione , and fraus in executione ; here is an intent of fraud , but in effect there is none , for he intended to deceive the decree , and it deceived him , where he in●ended an annuall payment to bee no ●en● , which the decree saith is a rent , and so titheable , so fraus in authorem redit , and so fraud is out of doores , besides the substance or body of the decree is the first clause , and the question rests , whither this annuall payment be a rent within that clause of the decree , which if it be , the branch following nihil operatur fraude , or no fraud , within that branch is not materiall . by the decrees and acts of 27. & 37. hen. 8. a new duty is created , for no tythes were paid before , but oblations onely , for the churches of london had nothing but oblations and obventions , and therefore the tythes being onely by sorce of those statutes the words must be expounded not according to former practises , but according to the common law . this is clearely otherwise , for these payments are not tythes more now then heretofore , nor lesse heretofore then now . for though two ●hillings nine pence bee more then a tenth part , yet it is called a tythe , and so was the three shillings sixe pence long before either of the decrees of 25. or 37. hen 8. in arundels constitution , 21. richard 2. anno 2397. they are called oblationes seu decimae , lindwood who lived in anno 1422. saith in the place alledged cap. 1. they are paid in liew of prediall tithes of houses , and recompence of want of glebes , referring himselfe to the constitution of roger niger , then extant : in divers suites and sentences in the courts ecclesiasticall , they are called decimae , in a libell in the arches . 10. hen. 8. they be thrice called decimae . in a sentence there 18. h. 8. it is said to be secundum consuetudinem solvendum decimas in civitate london . in ye acts of cōmon counsel , 19 h 8. it is said the bull confirmed by that court , 14. ed. 4. was concerning tythes and oblations , so in the suit in starchamber , 25. hen. 8. they are called tythes , and the witnesses depose for 40 50.60 . yeares , these payments were paid sometimes quarterly , sometimes at easter , by the name of oblations , or tithes , so that the custome of offering upon each severall day was left off , and the payments made yearly or quarterly long before , 25. hen. 8. so that it is certaine , neither the name , nor the nature of those payments , or duties , are altered by any act of parliament as is commonly ( but ignorantly by many affirmed ) but onely the quantity made lesse , as appeares by what is formerly said . but there is a clause in the decree , that where lesse then 2. s. 9. d. for every 20 s. rent hath bin accustomed to be paid for tythes , there such tithe shall be paid onely , as hath beene accustomed . this clause is by some expounded of st. martin le grand which is in the city , but not of the city , and the out parishes which pay 2 s. in the pound by custome , but this cannot be , for those places are not within the decree ( wch extends onely to the liberties of the city ) and therfore they cannot be excepted out of a rule wherein they were never included . it must be therefore meant of such parishes or places within the city , which by special custome pretended to pay only after the rate of 2. s. in the pound , as appeares by thee citizens bill in starchamber . 25. h. 8. wherein they name som● such places within the city , and by the majors precept upon the order then made , directed to every ward , wherein it is expressed , that such as paid onely 2. s. in the pound , should pay no more . now though this were pretended by the city in that bill , yet it appeares by the depositions their proofe came short herein , and therefore the makers of the decree , doe not specifie this rate of two shillings in the pound , but doe onely in the generall say , that where lesse then 2. s. 9. d. was accustomed to be paid , lesse should be paid , leaving them which alledged the said custome or any other to prove the same . now seeing no parish or place in london doth at this day pay according to that rate of 2. s. in the pound , or of any lesser summe , nor was any such custome ever yet proved ( though often alleadged ) and whosoever wil prove any , must prove a custome of paying after such a rate , before the 37. of hen. 8 which at this day is impossible for any to doe , it followes there , that this proviso is of no use now in the decre● , nor can it any way bene●it any of thecity in this case , nor indeed could any man in any suite yet make use thereof . the livings in london would be too great , parsons would be all bishops , some worth 2000. l. per annum , if tythes were paid according to improved rents . jt is unjust to detaine any mans right , though it would make him never so rich : would any rich man thinke it fitte that others should defraud them of their right , because if it were paid they would be too rich , and because the parsons would be little bishops if they had all , must they therefore live like beggers . if any living should swell to so great a proportion , the remedy should be to divide the parish into more parishes , and not to deprive the church of its due . but to answer this more particularly . 1. these objections concerne not the 97. parishes within the wals where few new buildings can be raised , & if the tythes were payd according to the vtmo●t value there would be within the wals. 1. eight benefices not worth above 100 markes or 100 l. per annum . 2. not above 3. within the wals worth 500 l. per annum . 3 not above 6. more worth 400 l. per annum . the rest would be between 100 and 300 pounds per annum , and the most of them not above 150 or 200 l. per annum . 2. if tythes were thus paid it would be . 1. no more then livings of the like value in the kings bookes in the country , for some are at 60. l. some at 70. divers at 40. l. and 30. l. and few lesse then 20. l. 2. nor so great as where there is like number of inhabitants of farre lesse ability in the country , where some farmer not worth 500 l. p●yes more tythe then 20. of the best houses in london . 3. nor neere so great as before the decree when yet they could not have such charges being to live single , and their paines not comparable to preaching now vsed , the bare tythe of st. magnus anno 1474. besides oblations , mortuaries , obits , trentals , chantries , &c. which were very many and great was 87. l. 11. s. 11. d. ob . which was as sufficient maintenance then as 500 l. now , and yet the tythe is not above 84. l. and stands in the kings bookes taxed at above 69. l. besides 40. s. in pensions . 4. nor should the clergie have more free maintenance then is suitable to their education and charge , nor above ordinary citizens among whom they live who are many of them worth 5. or 6. bishops , or halfe the parsons in london . 2. for the parishes without the wals by reason of new building they are swolne very big , yet the biggest would not be worth above 1500 l. per annum or thereabouts , as hath appeared by a valuation made of every house , but here consider ; 1. these stand a great part without the liberties , and so are not within the decree . 2. they be all appropriate , save st. andrewes in holberne , and st. buttolph bishopsgate . 3. they are so great that they are fit to be divided , and so the maintenance would be but reasonable . 4. the particular parishioners there shall pay no more then those in the least parishes in london , so that there would be no greater burthen to any particular man by the parsons benefit . 5. the parsons in those parishes are at more charge and paines , and must keepe two . or 3. assistants . 3. thirdly , the desires of the present clergie for encrease of their maintenance were conceived , to be so moderate by all indifferent men , that one may justly wonder how they could be rejected ; for in their demands lately tendered and sen● to the severall parishes , we may observe these particulars . 1. there are 30. parishes within the wals wherein they desired not that the whole tythe should exceed 100 l. per annum , and in most of those parishes lesse was desired , in some 80. l. in some 70. l. in some not above 50. l. per annum . 2. there was but one parish within the wals , wherein was desired 300. l. per annum , nor above 3. more where in was desired 200 l. per annum or vpwards in tythe . 3. the whole tythe demanded in all the rest of the parishes within the wals was betweene 100 l. and 200 pounds per annum . 4. even in the greatest parishes without the wals there was not above 100 l. per annum desired in any , above that which is now paid , which yet is no more then some small parishes within the wals have allowed for a yearely lecture . these demands were all they desired the tythe should bee raised vnto , and that no greater summe should be paid ▪ provided that their successours might not hereby be concluded or shut up , but that vpon the variation of times some way might be open upon just cause for such alteration of the rates , as the king and state should thinke fit . the livings are competent already and some of late improved . the competency will appeare by a generall survey of their present estate , viz. 1. there be 20. livings within the wals vnder 40. l. per annum , and some of them 20. l. some 30 l. in tythes . 2. there is but one within the wals worth 100 l. or upward in tythes . 3. there are not above 20. that exceed 70. l. per annum , whereof few arise to 100 l. all the rest within the wals are within 40 ▪ l. and 70 l. per annum . all without the wals and within the liberties are apppropriate but two . the casuall profits are not equall to the yearely charge issuing out by tenths , pensions , procurations , &c. and wherein some few livings there is a little gleabe which was in the most part of the parsonage-house devided and let out , there are about 20. livings that have not so much as a dwelling house . chap. vi . the second case concerning ecclesiasticall iurisdiction for tythes in london . that the lord majors power is not exclusive to the ordinaries , but onely accumulative . that the ecclesiasticall jurisdiction concerning tythes in london is not taken away by any of the decrees , or acts of parliament , but remaines in statu quo prius . 1. it is granted , that before 37. hen. 8. the jurisdiction remained , nor was any new duty of tythe then created as is before proved : now supposing the decree to be an act , there are no negative words to take it away , and an act of parliament in the affirmative doth not take away the jurisdiction ecclesiasticall , unlesse some negative words bee added , as not otherwise , nor in other manner , &c. as cooke in cawdries case , who saith , it is the generall rule in all their bookes , citing divers authorities to this purpose . 2 the parties compromitting were only the curates and the citizens , and not the ordinary ; and therefore no act made by vertue of that compromise can bind the ordinary or take away his jurisdiction ; for the act of parliament saith onely , it ●hall bind the said parties , viz. curates , and citizens , and their heires and successours , but mentions not the ordinary . 3 the originall decree was delivered by the lords to the bishop of london , to be kept in his registry , and in the time of king edward 6. the lords of the counsell whereof some were makers of the decree , gave order to the bishop of london in the kings name , to cause the citizens to p●y their tythes , which he could not doe without jurisdiction . 4. pro●ibitions were never granted anciently in the time of queen eliz. upon such suggestions , as they are granted for in the country , circa metas & bound●s , and circa modum decimandi , &c. 5. though the jurisdiction were quite taken away , yet it is restord againe 1.2 , ph. and mary cap. 8. towards the end , which sets the bishops in the same state for jurisdiction and cognizance of causes , as they were before 20. hen. 8. and if any say that statute is repealed 1. eliz. cap. 1. i answer not wholy but in part , ●or this clause stands confirmed by generall words , viz. that all acts and clauses of any statute repe●ted by that of 1. & 2. ph. & mary . and not revi●ed by that of 1. eliz. shall stand still repealed , and therefore if that part of the decree which takes from the jurisdiction ecclesiasticall , were repealed by 1. and 2. ph. & mar. then it stands repealed still , & by the same clause is that of 1. edw. 6. cap. 2. concerning bishops sending processe in the kings name , and vnder his seale repe●led , or else it s not repealed to this day , for though it were repealed in 1. mariae , 2. chap. yet that act 1. mariae is repealed againe by 1. ia●o●i 25. 6 ▪ besides tythes in their o●ne nature are originally of eccle●iasticall cognizance , and so whatsoever comes in the name of tythe , except by speciall words it be otherwise determined ( which is not here ) remaines of ecclesiasticall cognizances . 7. jn the exchequer , 16. iack . ivalts case , it was over ruled , against the defendants plea of the lord majors being to be judge . that notwithstanding that court had knowledge , the impropriation being held in fee-farme of the king , and upon this ground , that the majors power was not exclusive to any other jurisdiction , but onely accumulative . 7. lastly , it appeares by what was said before cap. 1. that before this decree the ordinaries iurisdiction , was not in question , for that the city put up a bill in parliament , 35 , henry 8. that none might sue for tythes anywhere , but in the spirituall courts or by action of debt at the common law , which shewes it was never intended nor desired that the ordinary should be divested of his power . it is objected that the major is the onely judge named in the decree , and the tythes herein mentioned are not nor can be claimed by any other law then by this decree , and therefore cannot be sued for before any other judge , then such as the decree directs vnto . this argument takes that for granted , which is vtterly denyed , viz. that the tythes in london are grounded onely upon the decree of 37. hen. 8. as if there were no other law now in force which is apparantly an error ; for this decree doth not abrogate nor nullifie any other law formerly inforce , further then where it was contrary to this . now it is certaine that 2. s. 9. d. in the pound , was due by lawes in force before this decree , viz. by the award and proclamation in 25. hen. 8. confirmed by act of parliament , 27. hen. 8. the force of which award and proclamation , and act were no waies nullified by this decree , but were onely confirmed and explained thereby , in some things then doubtfull , so that they were then and are still in force ; and therefore seeing that by them the ordinaries power was not extinct as is cleare and granted by all ; it is as cleere that there is nothing in this act to exstinguish it , for the major had power by the statute of 25. h. 8. as well as by this of 37. henry 8. and there are no negative words in this more then in that . yea , not onely are the award and proclamation of 27. hen. 8. and act of parliament of 27. hen. 8. still in force , but also the constitution of roger niger and archbishop arundell , with the award made in 32. hen. 6. and other lawes then in vse , are all as may be probably concluded at this day in force , viz. so farre as they are not contrary to the act and decree of 37. hen. 8. for if they were abrogated , i would gladly know when and by whom . in the 25. h. 8. they were not nor by the statute of 27. henry 8. for then onely the quantity was al●ered from 3. s. 6. d. to 2. s. 9. d. and in all other things the payment was left to the former lawes and constitutions and customes according to which the controversies were determined arising after that time , as appeares by the sentences still remaining on record , and in the 37. hen. 8. there is nothing abrogates any of them further then when they are contrary to what was then decreed , and therefore it is probably thought by some that for non payment the major excom. is now incurred ipso facto according to arundels constitution , and that none ought to be absolved without payment nisi in articulo mortis , as is there set downe , and certaine it is , that if this last decree were quite abrogate , the clergie might have as good law for their tythes as they have now . further i answer , that though the ordinary had no jurisdiction formerly , yet the very nature of tythes here decreed gives him jurisdiction , vnlesse negative words had beene added . it is further said , that the nature of these payments is altered by this decree , oblations are made tythes , and though formerly the ordinary had power , whilest they had the name of oblations , yet now another iudge being mentioned , and the oblations become tythes the case is altered . this is cleerely refuted by the precedent historie , whereby it is manifest that neither the name , nor the nature was altered by this decree . the proclamation appoints 2. s. 9. d. to be paid for tythes , and 2. d. at easter for oblation or offering . so the award 25. hen. 8. and so most of the precedent acts style them tythes , and long before not onely this last decree , but before 25. hen. 8. yea before the time of henry 8. the payment on severall offering daies was disused , and the whole payed in one or 4. entire payments by the name of tythes , and yet it is most certaine that then the ordinary had this jurisdiction , and that solely . but it seemes these two iurisdictions of the ordinary and lord major cannot both stand by the letter of the decree , for by the decree , if any difference arise-upon complaint of the party grieved , the major may make an end , and force the parties to stand to his decree : now suppose the ordinary should determine otherwise concerning the same matter and force , by censures of the church , the parties to o●ey his sentence , h●re it will bee doubtfull to whom obedience must be given , and so the one iurisdiction must destroy the other . j answer first , it may well be affirmed , that by the party grieved can be only meant the minister ; for wherein can the citizen be grieved , if the minister demand more then his due , the citizen may with-hold payment , and so long j hope hee is not grieved by the ministers demand . if it be said , hee is grieved when hee is sued in the spirituall court , j answer , that this grievance cannot bee heere meant , because first , the party must bee grieved with some thing mentioned in the decree , which this is not ; and secondly , the grievance must bee such as the lord major can helpe or remedy , but this hee cannot ; for he never did , nor can stay the proceeding in any spirituall court , nor ever used any compulsive power against any minister , but against the atturney onely , according to the words of the statute 27 hen. 8. secondly , j answer by propounding the like question . the exchequer hath power to determine matters of tythe in london where the living is impropriate and held in fee-farme of the king , as hath beene often adjudged , especially in ivats case , 16. iacob . now suppose that court and the major make contrary decrees , which of them must bee obeyed , or how can the words of the statute bee made good for the lord majors power . heere i know it will bee answered , that the exchequer being the higher court must take place , and the lord major may not meddle with causes there depending , but i say this is not mentioned in the decree , but onely gathered by consequence ; because that court had jurisdiction before the decree , which jurisdiction is not taken away by the decree , and if so , then the very same answer doe j give for the spirituall court which is superiour to the majors in matters of tythes , and had power before him many hundred yeares in this case , so that hee ought not to meddle with matters there depending . but statutes and acts of parliament must bee expounded by iudges at common law ? this makes nothing to the question ; for first the lord major is none of those judges , and secondly , this proves onely that the judges may prohibite the spirituall court if it proceed contrary to the true meaning of the decree ; but if it proceed according to the true sence of it , then it may proceed otherwise . no ordinary could hold out plea for tythes in the countrey , because there are statutes made for all tythes in the time of henry 8. and edward 6. which yet wee know they did , and may doe lawfully , and are never prohibited but upon suggestion , that they proceed contrary to the meaning of those statutes and customes , which the iudges conceive they onely are to interpret . finis . errata graviora . page 5 , line 20. for could , read would . page 6. l 6. dele of . and in marg. for i●tituled , r. impri●ted . page ibid. line 7. for l●st , read l●st . page ibid. line 30 ▪ for vent , read 〈◊〉 . page ●2 , line ult. for i●●rease , read c●●c●ss● . page 13 , line 4 , for foure , read forty . page 14 , line 19. del●of . page 15 , line 15 , dele bill . page ibid. line 25. for 〈◊〉 , read c●●sci●●tio●snesse . page 20 , line 22 , for of , read 〈◊〉 . page 24 , line 9 , col . 2 , for 0. l. 8 , ● . d. read 1. l. 〈…〉 page 21 , in the marg. for 9 , read 6. notes, typically marginal, from the original text notes for div a67457e-200 l●ndw●o● lib 3 tit de de●mis cap. sanct. ec●l . verbo . negoti●tionem ●ol . 103. roger niger constitu●ion about anno h 3 1230. booke of common customes of london , fol. 18. dr. tildsley , in prefat. contra selden . arundels constitution , anno 1397.21 . r. 2. extant in the office . lib. arundell , fol. 1. & in the booke of common customes . pope innocents bull in the booke of customes . anno 1453. 3●hen . 6. pope nich. bull recited at large in the booke of customes , fol. 19 , 20 , 21. &c an award 31 ▪ h. 6. mentioned in the act of common councell , 31. h. 6. & recited at large in the booke of customes . act of cōmon counc●ll , 31. h. 6. bull received by act of cōmon councell 14. edw. 4. 3. martij 1474 , 3. ● . ● . d. in the pound . acts of co●mon counsell a●●o 1● . and 20. h. 8. in the guild-hall . o. de● for 2● . 9 d. 25. h. 8. letters pattents and proclamations act of parliam●nt 27. h. 8 , in a little trea●is● of tythes of london , entit●led 36 , h. 8. by a citizen . decree 37 , h. 8 act of parliame●t 37 h. 8. act in the bish●ps r●s●●gry , * by reserving the vent under other na●es , as annuall & quarterly fine● , du●ing the lease annuities , new-years gifts , interest monyes , rent for implemēts , and houshold stuffe , & by double lea●es , & the like , see the new booke of assizes for bread , &c , see cooke upon littleton , ●● 2 cap , 3. sect. 95. * in a leidger booke of s●t magn●s london for a lawyers fee , and spent in wine at a meeting of the best of the parish 8 ▪ d ▪ du●ies anciently p●id to the p●●s●n or cu●ate for weddings . these duti●s were not 〈◊〉 same in 〈◊〉 p●rishes , bu● d●●fe●ing acco●dign to the severa●l custom●s of seve●all p●ri●hes . the same duties when he is bu●●ed ou● of his owne parish . 1. beadroll . 1. ho●sell at easter . 1. tythes of servants wa●ges . 1. mens devotions on divers dayes . leases . the case . object . answer . sr r. ct. object against the legality . answ , object . 3. vide p. vlt. objections answ. object . answer . acts and monuments , v●l , 2. fol. 1187. col. 2. artic● 5. objec● . answer . answer . object : answer . object . 4● answ. 1. the cry of the oppressed from under their oppressions, ascending up to him, who will rebuke the oppressor and devourer, and deliver the innocent some of the sufferings of the people of god, called quakers, concerning tythes and oaths, &c. : by the branches which are a new springing forth of the remainder of the bitter root of episcopacy, which yet remaineth unplucked up in the rigid presbytery ... benson, gervase, d. 1679. this text is an enriched version of the tcp digital transcription a27405 of text r18287 in the english short title catalog (wing b1900). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 84 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a27405 wing b1900 estc r18287 12258018 ocm 12258018 57600 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27405) transcribed from: (early english books online ; image set 57600) images scanned from microfilm: (early english books, 1641-1700 ; 167:10) the cry of the oppressed from under their oppressions, ascending up to him, who will rebuke the oppressor and devourer, and deliver the innocent some of the sufferings of the people of god, called quakers, concerning tythes and oaths, &c. : by the branches which are a new springing forth of the remainder of the bitter root of episcopacy, which yet remaineth unplucked up in the rigid presbytery ... benson, gervase, d. 1679. fox, george, 1624-1691. [8], 33 [i.e. 40] p. printed for giles calvert ..., london : 1656. "to the reader" signed: g.b. "the grounds why tyths once commanded, are now denied; as also why oaths once used, are now laid aside" (p. [8]) signed: ger. benson. with a postscript by george fox, p. 38-33 [i.e. 40]. reproduction of original in yale university library. eng society of friends -great britain. tithes -great britain. oaths -moral and ethical aspects. a27405 r18287 (wing b1900). civilwar no the cry of the oppressed from under their oppressions; ascending up to him, who will rebuke the oppressor and devourer, and deliver the inno benson, gervase 1656 15554 33 0 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2004-10 melanie sanders sampled and proofread 2004-10 melanie sanders text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the cry of the oppressed from under their oppressions ascending up to him , who will rebuke the oppressor and devourer , and deliver the innocent . some of the sufferings of the people of god , called quakers , concerning tythes and oaths , &c. by the branches which are a new springing forth of the remainder of the bitter root of episcopacy , which yet remaineth unplucked up in the rigid presbytery . presented to publick view . eccles. 4. 1. so i returned , and considered all the oppressions that are done under the sun , and behold the tears of such as were oppressed , and they had no comforter ▪ and on the side of their oppressors there was power , but they had no comforter . eccles. 5. 7. if thou seest the oppression of the poor , and violent perverting of judgement and justice in à province , marvel not at the matter , for he that is higher than the highest , regardeth ; and there be higher than they . london , printed for giles calvert at the black-spread-eagle at the west-end of pauls , 1656. to the reader . reader , christ jesus the true prophet saith , beware of false prophets which come to you in sheeps cloathing , but inwardly they are ravening wolves : yee shall know them by their fruits , matth. 7. 15. and was ever such fruit brought fo●th in any age ? and in the 23 of matth. he cryes woe to the hypocrites ; and they were such as devour widows hòuses , and for a pretence make long prayer : and was ever such devouring of the houses of widows ? therefore shall they receive greater damnation . and peter in his 2 epistle , chap. 2. he discribes false teachers to be such as through covetousness , and with feigned words make merchandize of the people ; and was ever such merchandize made of the people ? now these and such like be the fruits of the corrupt tree , and of the false prophets , hypocrites , and false teachers : but the man of god doth flee such things , and doth follow after righteousness , godliness , faith , love , patience , meekness , i tim. 6. 11. and they who were ministers of christ , though they had power to eat and drink , i cor. 9. 4. the labourer being worthy of his meat : yet saith the apostle we have not used this power ; but suffer all things lest we should hinder the gospel of christ : for better ( saith he ) were it for me to die , than that any man should make my rejoycing vain : what then is my reward ? verily , that when i preach the gospel i may make the gospel of christ without charge , that i abuse not my power in the gospel , vers. 18. now these be the fruits of the good tree , and of the true ministers of christ , who saith by their fruits ye shall know them . now reader , with a single eye read the late practices , and some of the fruits of several of the most godly ministers ( as they are called ) in the northren parts of this nation : and let that of god in thee , which calls upon thee to do to all men as thou would be done unto , judge of them by their fruits , whose ministers they are : by their fruits ( saith christ ) ye shall know them : the true minister of christ he used not his power , to take what the power did allow him ; but thou shalt finde that many of these men who are called godly ministers , have not only used their power ( as they call it ) the law of the nation ) but abused their power , and in many particulars exceeded the law : the statute which speaks of treble damages , which is their power , which gives three pence for a peny , which is much , which were they but men , they would not exact , or take more than they call theirs : and were they christians , or ministers of christ , they would not seek their own , but every man anothers wealth , 1 cor. 10. 24 for the ministers of christ did not seek theirs , but them , 2 cor. 12. 14. for the children ought not to lay up for the parents , but the parents for the children : but these have made themselves manifest by their actions that they are no fathers , they are so unnatural ; but cursed children as peter speaks of , 2 pet. 2. 14. and now see the scriptures fulfilled and witnessed , which saith , call to remembrance the dayes that are passed , how that after ye received the light ye indured a great fight in afflictions , partly while ye were made a gazing stock , both by reproaches and afflictions , and partly white ye became companions of them which were so tossed to and fro , and such took joyfully the sooyling of their goods , knowing in themselves , that in heaven a better and more enduring substance was laid up for them : therefore ye despised ones , in whom , and upon whom the scriptures are fulfilled and fulfilling ; who have received the light wherewith christ jesus , the covenant of light and life , hath you enlightened , and in it believed ; cast not away your confidence , which hath great recompence of reward , for ye have nced of patience , that after ye have done the will of god , ye may receive the promise , i or yet a little while , and he that shall come will come , and will not tarry : now the just lives by faith , but if any man draw back , my soul shall have no pleasure in him , saith the lord , but ye are not of them who draw back unto perdition , but of them that believe to the saving of the soul ; in your unity is your strength , and in your faithfulness doth he rejoyce , who is one with you in his measure . g. b. the grounds why tyths once commanded , are now denied ; as also , why oaths once used , are now laid aside . tyths were a command and ordinance of god , and the first priesthood had a command to take tyths of the people according to the law , heb. 7. 5. but the first priesthood being changed , and the second priesthood witnessed , there is made of necessity a change also of the law , vers. 12. and the law being changed , and the commandment disānulled which the first priesthood had to take tyths , vers. 18. tyths of necessity must also be taken away . but it is said , that tyths now are not required as of divine right , but upon a civil accompt . to which it is answered , there is no law in this nation publick that doth give tyths , or require the payment of them to any parson , vicar , or minister , as they are called , upon such an accompt as civil . the law saying , tyths are due to god and holy church , 27 hen. 8. cap. 20. and where no law is , there is no transgression ; and are not they unreasonable men , that require that which the law ( which is reasonable ) doth not allow ? and if there were such a law , how could that law be wholsom , which should set up that which christ jesus the king of righteousness hath disannulled , or write again , the hand-writing of ordinances which he hath blotted out , and to his crosse nailed ? and yet the servant in his place , and who in the house was faithful was worthy of his wage , which was according to the law , and till the time of resormation . but the son is free-born who the heir is , and abides in the house for ever , whose the inheritance is ; and his gift is free , and all who of his gift are made partakers , who is the son of righteousness , they are free indeed ; for freely they have received , and freely they give ( who so readeth let him understand ) yet subjection to every ordinance of man for the lords sake i have learned . for the earth is the lords , and the fulnesse of it ; and therefore if any in authority do take the earth , or any part of it from me , and give it to another , i resist him not , nor any other whom he shall appoint , for ye must needs be subject , not only for wrath , but also for conscience sake , for so have i learned christ , to submit my self to every ordinance of man for the lords sake whose the earth is ; but to put forth my hand to give that which is the lords ( over which he hath made me a steward , and me commanded with my substance to honor him ) i dare not for conscience sake , give that which is the lords to uphold that which he hath abolished and disannulled , for that were to his dishonour : and yet by reason of oppressions the multitude of them , the oppressed cry , and the lord will hear the cry of the oppressed . for because of swearing the land mourneth , jer. 23. 10. yet the servant of the lord swore in truth , in righteousness , and in judgement ; but in the house for ever the servant abideth not , but the son abideth for ever ; who saith , swear not at all , but let your yea be yea , and your nay nay in all your communications , for whatsoever is more than these cometh of evil : these things spoke jesus to his friends to whom all things that he had heard of his father he made known : but the servant knoweth not what his lord doth : the servant swore who abode not in the house for ever ; but the son who abides for ever , who doth the will of god , he testifieth what he hath seen and heard , and no man receiveth his testimony , who saith , swear not at all , but he that is of god , joh. 3. 32. and saith the beloved disciple , we have seen , and do testifie that the father sent the son to be the saviour of the world , but the world him hates because he testifies of it ; that the works thereof are evil , joh. 7. 7. he that receiveth the sonstestimony is come out of all oaths and strife the occasion of them , to the yea and nay in all his communications , and hath set to his seal that god is true , and every man alyar that denieth the testimony which god hath given of his son , as all do who are out of his doctrine ; but who abide in the doctrine of christ , their yea is yea , and nay nay in all their communications , and they do the will of god , who his commandments keep , and such shall never be ashamed , but freely they testifie to all of what they have seen and heard : and blessed are they that receive his testimony , in whose mouth there is no guile . and as to witness bearing to the truth , and of it before men , it is according to the doctrine of christ , matth. 18. 16. that in the mouth of two or three witnesses every word may be established ; and this was practised amongst the holy men of god , and amongst the saints as the scriputures of truth do declare , which were written for our learning . and of these things they are witnesses who have believed in him who is the light of the world , the true light which lighteth every man that cometh into the world : of which light he beareth witness , who is called ger. benson . a brief declaration of some of the oppressions and sufferings of those people the world in scorn calls quakers , in the nothern parts , who daily suffer the spoyling of their goods , and imprisonment of their persons , by reason they cannot for conscience sake pay tythes , and other customary dues ( as they are called ) oblations , obversions , easter-reckonings , mortuaries , and such like popish inventions ; so that they are daily drawn before the judgment seats , and required to answer the unjust demands of their accusers , upon their oathes , thereby endeavouring to ensnare them , who for conscience sake cannot swear at all , their souls being made subject to the commands of christ jesus , who saith , swear not at all , but in all your communication let your yea be yea , and your nay , nay , for whatsoever is more than these , cometh of evil . as likewise the names of several others , in other parts of the nation , who are sued for tythes . in the county of cumberland . graystock parish . richard peacock , for tyth of the value of 8 s. 4 d. had taken from him for richard gilpin priest of graystock , one mare apprized by those that took her away at 2 l. 6 s. 8 d. john slee , for tythes of the value of 6 s. had taken from him for the said gilpin , one brass pot woth 16 s. the same , for tyth of the value of 14 s. had taken from him for the said gilpin , five sheep worth i l. 2 s. 6 d. one of them being another mans . margaret slee widdow , and richard slee her son , for tyth of the value of 8 s. had taken from them for the said priest gilpin , four sheep worth 18 s. agnes buckbarrow , tho buckharrow , and rich. buckbarrow , for tyth of the value of 16 s. had taken from them for the said priest gilpin , one steare worth i l. 16 s. john mark , for tyth of the value of 6 s. had taken from him for the said gilpin , seven pewter platters worth a 11 s. the same , for tyth of the value of i l. 3 s. had taken from him for the said gilpin , one milch cow , worth i l. ios. john todhunter , for tyth of the value of 1 s 10 d. had taken from him for the said gilpin , one brasse potworth 10 s. the same , for tyth of the value of 4 s. had taken from him for the said gilpin , another pot , and two pewter platters , worth 18 s. tho. slee , for tyth of the value of 8 s. had taken from him for the said gilpin , two stone of wool worth 14 s. these were taken away by warrant from the justices , upon the oath of a man that lived five miles from some of them , and that knew not their goods , but swore what he heard reported . jo. bewley , for tyth of the value of 19 s. had taken from him for the said gilpin , three brasse pots , and five pewter platters worth 4 l. 10 s. iohn sowerby , for tyth of the value of 6 b. had taken from him for the said gilpin , one pot worth 12 s. io: udall , for tyth of the value of 4 s. had taken from him for the said gilpin , one brasse pot , and one pan woth 13 s. 8 d. richard peacock , for tyth of the value of 1 l. 4 d. had taken from him for the said priest , one horse worth 2 l. tho. barker , for tyth of the value of 14 s. 2 d. had taken from him for the said priest , one horse worth 2 l. iohn goodhouse , for tyth of the value of 9 s. had taken from him for the said priest , one mare worth 2 l. all these suffered by the said gilpin , who is a chief priest in cumberland , and a tryar of others . caldb●ck parish , richard hutton priest . william stalker , for tyth of the value of 9 s. had taken from him by justices writ , for the use of the said hutton , two cows and two oxen worth 8 l. 10 s. richard williamsox , for tyth of the value of 5 s. 9 d. was imprisoned several months , and had taken from him , for the use of the said hutton , one heifer worth 35 s. richard nicholson , for tyth of the value of 10 s. which they say was due , had taken from him for the said priest , one cow worth 50 s. iohn nicholson , for tyth of the value of 9 s : had taken from him for the use of the said priest , one ox worth . 33 s. 4 d. tho. bewley , for tyth of the value of 14 s : had taken from him for the use of the said priest , a cow worth 40 s. iohn stricket , for tyth of the value of 10 s. had taken from him for the said preist , one cow worth 30 s. mungo ancock , for tyth of the value of 10 s : had taken from him for the use of the said preist , one heiser worth 26 s : 8 d. iohn pattinson , for tyth of the value of 8 s : 4 d. had taken from him for the use of the said priest , one cow worth 30 s. iohn askne , for tyth of the value of 3 s. 10 d. had taken from him for the use of the said priest , one cow worth 30 s. iohn bewley , for tythes of the value of 19 s. had goods taken from him for the use of the said priest worth 50 s. richard banks , for tythes of the value of 10 s : and 5 s. of it in another priests time , had taken from him for the use of the said priest , pans , pots , and pewter platters worth 21 s. thomas mark , for tyth of the value of 13 s : had taken from him by a justices writ from london , for the said hutton , three cows and two oxen , worth near 10 l. george rothery , for tythes claimed by the said priest , was cast into prison at carlile , and there lay for many months . and from several others was brasse , pewter , and other goods taken at under worth , and carried away at their own rating : these goods and chattle were taken and carried away by warrant from two justices , by which the priests servants entred into mens houses and fields , and took goods according to their own pleasure and carried them away , and the said priest caused some to be killed for his own use , and others to be sold , and the rest he kept . all these suffered by one preist . bolton parish , john forward priest . tho : porter , for tyth of the value of 6 s : 8 d : had taken from him for the said preist , or his farmers , one mare worth 2 l : 13 s : 4 d. iohn wilkinson , for tyth of the value of 4 s : had taken from him for the same , one cow worth 50 s. iohn pattinson , for tyth of the value of 6 s : had taken from him for the same , one cow worth 38 ● : or above . iohn vvilkinson , for tythes prized to a 11 s. by the priests tyth gatherers , who prized the like quantity in another mans hand but to 6 s : had taken from him by them 18 l. weight of brasse , and some pewter , and 100 sheaves of big barley , a great part of that he had : with which injustice some of the justices were acquainted , but no relief could be had . uldale parish , henry fallow-field priest . william caipe . for tyth of the value of 25 s : 10 d : which the priest demanded , had taken from him by the constable and the priest servants , by a warrant from the justices , one mare worth more than 3 l. tho : fell , for 10 s : 4 d : demanded by the priest , had taken from him by the said constable , and priests servants , one mare worth 45 s. iohn caipe , for 5 s : demanded by the priest , had taken from him by the said constable and priests servants , four sheep worth 13 s. mathew caipe , for 17 s : demanded by the priest , had taken from him by the same constable and priests servants , one mare worth 3 l. tho : fell , for 16 s : which the priest swore his tythes worth , had taken from him for the said priest , one cow worth more than 30 s. iohn caipe , for tythes had taken from him brasse at the will of the said priest upon his own oath ; and the said priest had sued many more at the law , and here is the fruit of his ministry . iohn fell elder , for tythes of the value of 23 s : had taken from him for the said priest , 176 pounds of wool . tho : fell , for tyth of the value of 10 s : had taken from him for the said priest , 27 l : of pewter . iohn caipe , for tyth of the value of 12 s : 8 d : had taken from him for the said priest corn and sacks worth 24 s. george scot , for tyth of the value of 9 s : had taken from him three sheep . tho : harrison , for tyth of the value of 9 s : 1 d : had taken from him for the use of george tyball priest of skelton , one pair of cart wheels worth 21 s : 6 d. iohn bank , for tyth of the value of 18 s : had taken from him for the said priest , one pot , one pan , five pewter dishes worth 26 s : 8 d. richard ireland of tho : close , for tyth of the value of 8 s : had taken from him for the use of iohn jackson , priest of hutton in the forrest , one caldron , one pot , one beetle , one pan , two pewter dishes , a pewter sawcer , and one salt-seller , worth 59 s : or more . mungo bewley , for tyth of the value of 14 s : had taken from him for the use of lady fletcher ( so called ) one mare worth 3l . henry loathaise , was sued at the county court , by james steward priest of westward for a tyth pigg , he having a sow which had six piggs , and recovered 10 s : for it , and a and a baliff came into the market and took a sack and one bushel of oates cumberland measure , worth 4 s. james barne , for tythes of the value of 12 s : had taken from him for the use of rowland nichols , priest of aiceton , corn and sacks to the value of 25 s. and upwards . matthew kirkbride , for tyth of the value of 12 d. being a very poor man , had goods taken out of his house worth 12 s. for the use of john pattison priest of kirkbride . peter head of pardsey , for the value of 12 s. had a horse worth 3 l. taken from him . widdow head of pardsey , for tyth of the value of 22 s. had two mares worth 6 l. 10 s. taken from her by a justices writ , for the use of iohn wind. mungo wilson of bugham , for tythes of the value of 7 s. according to the rate of the town , had taken from him by warrant from two justices , one cow worth 40 s. for the use of george fletcher called baronet , or his farmers . rich. whiney , for tythes of the value of 7 s. as aforesaid , had taken from him by the said warrant , one cow worth 37 s. for the use of the said fletcher or his farmers . will. allisin , for tythes of the value of 7 s. as aforesaid , had taken from him for the use of the said persons , one cow worth 36 s. anthony scrugham , for tythes of the value of 3 s. 4 d. as aforesaid , had taken from him , for the use of the said persons , one young colt worth 24 s. james wilson , for tythes of the value of 22 s. as aforesaid , had taken from him for the use of the said persons two oxen and one steare , worth 6 l. 10 s. or more . ellin emmerson , upon having but three geese , had one of them taken from her , for the use of george fletcher , called baronet . alexander stamper , for tyth under the value of 40 s. had taken from him for the use of john salkeld of threapland , two oxen worth 5 l. tho. walker , because he did not set out his tyth , had his whole crop of corn entred upon , and detained by the said salkeld , to the great disabling of him . leo fisher , for want of seven stouks of tyth bigg , had brasse and pewter taken from him , for the use of henry pearson , worth 20 s. though the said pearsons servants , took nine stouks of oates more than their due . john fell , for want of one stouk of bigg , had brasse taken from him worth 5 s. when the stouk of their own account , was but worth 7 d. george rothery , after he had suffered near twelve months imprisonment , because he could not pay tythes , valued at but 1 s. 9 d. had goods taken from him afterwards for the said tythes , worth 6 s iohn iredell , for want of nine stouks of corn , had oates and sacks taken away , for the use of gawen egglesfield priest of plimland worth 20 s. lamphigh parish , comfort starre priest . will. bowman , for tyth of the value of 16 s. had taken from him for the said priest , one cow worth 2 l. 6 s. 8 d. and two pewter dishes more , worth 8 s. 8 d. lorton . tho. head , for tyth of the value of 24 s. had taken from him by bayliffs by a justices writ , for the use of one iohn winder a tyth-monger ; two horses worth 7 l. or 8 l. which they keep , though they had taken the fourth part of the tyth before , and since he hath had taken from him for the said tyth , one cow worth 40 s. wigton . will. pearson , for tyth of the value of 2 s. 8 d. had taken from him for the use of one called lady fletcher , one horse worth 3 l. and for 3 s. had a ketle taken away worth 22 s. john richardson , for 12 s , demanded for her for tyth , had taken away , one cow worth 40 s. and some pewter dishes and yarne . graystock parish . john slee , for tyth of the value of eighteen shillings , had taken away one cow prised at forty shillings . the same , for twelve pence , had taken from him 3 pans , 3 pewter dishes , a small piece of pewter , and some wollen yarn , worth ten shillings . john mark the elder , for tyth of the value of seventeen shillings , had two cowes taken from him , prised at four pounds . john mark younger , for tyth of the value of twenty one shillings four pence , had taken from him one cow , one brass kettle , one pan , one plate , a cann , a pewter dish , and an ax , prised at fifty eight shill. four pence . john soverly , for tyth of the value of four shillings , had one table , and frame , and a chair taken from him worth ten shill. six pence . john todhunter , for tyth of the value of nine shillings eleven pence , had a load of oats and sack taken away , worth twenty shillings . widow buckbarrow and her two sons , for tyth of the value of eighteen shillings nine pence half peny , had taken away one cow , one brass pot , and a pan prised at two pound five shillings . john bewley , for tyth of the value of nineteen shillings six pence , had taken from him one horse worth two pound five shillings . widow slee and richard slee , for tyth of the value of eleven shillings two pence , had taken away two chaldrons , four pewter dishes , two pans , and a sack worth twenty eight shillings . thomas slee , for tyth of the value of seven shillings , had taken f●om him six pewter dishes , eight fleeces of wooll , and a bed coverled worth twenty shill. cuthbert hodgson , for tyth of the value of fourteen shillings , had taken from him one cow worth thirty five shill. john sowerby , for tyth of the value of fourteen shillings , had taken from him a mare well worth four pounds . caldbeck parish . john stricket , for tyth of the value of sixteen shillings , had taken from him one cow , worth fifty shillings . richard wilson , for a rate tyth of the value of one shilling farthing , had goods taken from him worth seven shillings . thomas hasken , for tyth of the valve of two shillings four pence , had goods taken from him worth six shillings eight pence . john hasken , for tyth of the value of twelve shillings seven pence , had goods taken from him worth forty shillings . john peacock , for tyth of the value of twenty two shillings two pence , had goods taken away worth thirty seven shill. george scott , for tyth of the value of fifteen shillings , had goods taken away worth eighteen shillings eight pence . john relfe , for tyth of the value of five shillings three pence , had taken from him as many sheep as were worth thirty shill. william slalker , for tyth of the value of eight shillings three pence , had goods taken from him worth twenty shillings . thomas mark , for tyth of the value of twenty two shillings four pence , had goods taken from him worth fifty four shill. john nicholson , for tyth of the value of twelve shillings eight pence , had goods taken from him worth forty shillings . richard scott , for tyth of the value of four shillings ten pence , had goods taken from him worth seven shillings . widow preslman , for tyth of the value of eight shillings three pence , had goods taken away worth twenty shill. three pence . thomas bewley , for tyth of the value of twenty eight shill. six pence , had goods strained worth three pounds six shill. thomas rickerby , for five pence half peny demanded for smoak passing up his chimny , had goods taken away worth two shill. six pence . other goods were taken from john pattison , richard williamson , and others , but the particulars we know not yet . brigham parish . william richardson , for tyth of the value of thirty shill. four pence , had one horse taken from him worth three pounds ten shill. henry johnson , for tyth of the value of thirteen shillings nine pence , had one horse taken from him worth two pound thirteen shill. four pence . john gill , for tyth of the value of thirteen shill. four pence , had one horse taken from him worth two pounds ten shill. cockermouth parish . richard nuckham , for tyth of the value of three shill. six pence , had a horse taken from him worth two pound thirteen shill. four pence . and also he had taken from him , two brass pots worth fourteen shill. six pence , because he could not for conscience sake contribute to repair the steeple house . deane parish . isabel head widow , for tyth of the value of twelve shill. had taken from her one cow , one heifer , and one stear worth at least five pounds , and for the like tyth this year , she had taken from her two mares worth six poundand above , these were taken by force of justices writs , though upon them no appearance was made , or judgement given . peter head , for tyth of the value of twelve shill. had a cow taken from him , and also a horse by colour of a justices writ , though no appearance or judgment was upon it ; for these and many other great and cruel oppressions , wilfrid lawson sheriff of cumberland ought to be called to accompt . christopher mauser , for tyth of the value of twenty four shill. ten pence , had taken from him for the use of patriciu● curwen , worth five pounds . caldbeck parish for richard hutton priest . thomas mark , for tyth wooll of the value of sevente●n shillings , had a horse taken from him worth fifty four shillings . the same also for other tyth of small value , had two ox●n and three kine taken away by colour of a justices vvrit , without appearance or judgement . john pattison , for tyth of the value of sixteen shillings eleven pence , had taken from him corn worth twenty five shill. six pence . richard scott , for tyth of the value of four shill. four pence , had two pair of shoes taken from him worth seven shill. four pence . john stricket , for tyth of the value of sixteen shill. four pence , had one cow taken from him worth three pound six shill. eight pence . thomas haskey , for tyth of the value of three shill , five pence , had a pair of cart-wheels taken from him worth seven shill. john haskey elder , for tyth of the value of fifteen shill. two pence , had corn & sacks taken from him to forty four shill. ten pence . william stalker elder , for the tyth of the value of fifteen shill. two pence , had corn and sacks taken from him worth twenty four shill. richard wilson , for tyth of the value of thirteen shillings , had a brass pot taken from him worth seven shillings . john nicholson , for tyth of the value of thirteen shill. four pence , had a cow taken from him worth forty shillings . john peacock , for tyth of the value of twenty shill , or thereabouts , had corn and sacks taken from him worth thirty shill. six pence . all these goods in caldbeck parish , were taken by warrant from justice barwis and justice fletcher , for the use of priest hutton . boulton parish . john pattison , for tyth of the value of twenty two shill. had one cow taken from him for the use of priest forward , worth fifty shill . john wilkinson , for tyth of the value of four shill. eight pence , had one cow taken from him for the use of the said priest , worth fifty five shill. penreth parish . taken from thomas midleton , one pewter dish worth three shill. six pence . robert dawson , three pewter dishes worth eight shill. peter tayler , two pewter dishes worth four shill. these were taken by an old priest , who was formerly ejected on pretence of easter reckonings . from robert dawson the clerk also tooke one pewter dish worth sixteen pence . threapland . thomas walker , for tyth of the value of twenty three shillings , had his barn locked up , and all his whole years corn seized upon , except nine bushels of oates which he had got out . and also a mare taken away under colour of a justices writ , though neither appearance nor judgement . richard robinson , for tyth of the value of thirty shillings or thereabouts , had goods and cattel taken from him worth twenty four pounds or thereabouts , by colour of a justices writ , without any due and legal proceeding thereupon . yorkeshire . james gurnel , for the value of five shillings tan pence pretended to be due to john wargent a priest ▪ and christopher wakefield an impropriator for tyths , had goods taken to the value of forty shillings , of which they returned back only two shillings six pence . robert everat , for the value of thirty one shillings , pretended to be due for tyths to robert brown and israel townend , and robert otter , had his horse taken away which was worth three pounds , which they got valued to fifty shillings and returned nothing again . john jayher , for the value of six shillings six pence pretended to be due unto thomas healey priest of haxey for tyths , had taken from him sixteen shillings four pence . alexander harland , for the value of three shillings pretended to be due to stother a priest for tyths , by order of two men in commission to do justice , was to have ten shillings , who granted their warrant to distrain for the same , and for that ten shillings they took away five sheep , and rendred nothing again . william sharp , for the value of sixteen shillings pretended to be due for tyths , and easter reckonings , as they called them , unto william cooper a minister so called , had a mare worth three pound six shillings eight pence taken away and prised to two pound thirteen shillings four pence , which being done , the said william sharp said he wanted sixteen shillings of his due , although the said cooper never answered him in the law . matthewr maire , for the value of fourteen shillings pretended to be due for tyths unto samuel pibard priest of owthorn , had goods taken away to the value of five pounds which they rated ●o fifty shillings , of which sum the bayliff said fifteen shillings remained , but was not received by the said matth. w. thomas agar , for the value of one shilling , one peny , pretended to be due for tyths unto william catlin priest of crambe and bart●n , had a mare taken worth four pound which they prised to three pound ten shillings , and took seventeen shillings for the said one shilling one peny . william thorpe , for the value of one shilling one peny pretended to be due for tyths unto the above said william catlin , had two cows taken which they prised to two pound out of which they took fifteen shall . six pence . robert bell , for the value of seven pence half peny , pretended to be due for tyths to the said catlin , had one cow taken , which they prised to twenty shillings , out of which they took sixteen shill. george matthew , for the value of two shillings , pretended to be due for tyths to the said catlin , had a horse taken which they prised to forty shillings , out of which they took nineteen shill. which was done by warrant from two men in commission to do justice . edward guy , for the value of two shillings nine pence , pretended to be due for tyths , and easter reckonings , as they are called , unto robert lowther priest of bentham , formerly called a malignant , had his goods taken to the value of thirteen shillings eight pence , and they said they must have more . richard guy , for the value of five shillings four pence , pretended to be due to alexander fetherston a priest , and for eight pence pretended to be due to william bells , clerk to the abovesaid robert lowther , he had a cow taken worth twenty seven shillings , and had nothing returned back . george bland , for the value of two pence claimed for tyths by the abovesaid robert lowther , had his goods taken to the value of sixteen shillings , and nothing was returned back : and for eight pence claimed by the foresaid william bells , he had also goods taken valued to fifteen shill. and nothing returned back . richard wickington , for the value of thirty four shillings eight pence , pretended to be due unto john norton a priest for tyths , had one horse , one mare , and two oxen worth eleven pounds taken and by them prised to six pound . john wilson , for the value of three pound ten shillings , pretended to be due for tyths to john silburn an impropriator , who valued the same by his son to four pounds four shillings , procured a vvarrant from two men in commission to do justice , for five pound six shillings , for which they took goods worth eight pounds fifteen shillings , which they valued to five pound ten shillings , and sold them for seven pound seventeen shillings eight pence , and returned nothing again . walter hall , for the value of thirty three shillings , pretended to be due to the said john silburn for tyths , which his son valued to be worth two pound thirteen shillings four pence , procured a vvarrant from two men in commission to do justice , for the sum of two pounds nineteen shillings four pence , for which they took goods valued by two indifferent men to seven pounds , and nothing returned . alexander harland , for the value of three pounds ten shillings , pretended to be due to john beamond priest for tyths , with two men more , was worth five pounds , whereupon two men in commission to do justice , gave order to pay six pound sixteen shillings , for which they di●trained two oxen , and one horse worth eight pound ten shillings , which they valued to six pounds . mich. simpson , a farmer of forty two pound in the year , was sued by charles kaine a priest , for tythes which happened of the said farm , which by his witnesses he proved to mount to the value of eighteen pound for one year , before judge parker at the assizes at york , which said judge gave judgment for trible damages against him , which comes to fifty four pound . william pearson , was sued by alexander metcalf , called parson of setterrington , for tyth which was worth about ten pounds , for which judge nudigate gave judgment for thirty three pound six shillings eight pence , of which nothing was abated . christopher hutton , for the value of four pound twelve shillings six pence , pretended to be due for tythes and charges to john pennil , priest of overhemsley , had two oxen distrained by warrant from two men in commission to do justice , which were worth seven pound , but by them valued at five pounds , of which they returned nothing back . jeff , nicholson , for the value of thirty four shillings pretended to be due for tythes unto lancelot hasel , titled minister of bulmer , had three fat kine driven away by colour of a warrant from two men in commission to do justice , worth eight pounds , which they valued to five pound ten shillings , and so sold them and never returned one penny . richard simpson , for one peny which william catline priest of crambe , proved due to him for tyth , distrained one cow worth forty shillings , which they valued to twenty shillings out of which they took fifteen shillings . john gothericke , for two pence which the said william catline , proved due to him for tyth , distrained one cow , worth thirty shillings , which they valued at twenty shillings , out of which they took fifteen shillings . john pickering , having four calven for which he offered the said will . catline what had been usually paid for such a number , which the said catline refused to take , demanding of him a tyth calfat four , which the said john pickering refusing to give him , the said catline summoned him before two men in commission to do justice , who notwithstanding ordered the said pickering to pay one shilling eleven pence which he proved due to him , and three shillings for charges . james cookson , for the value of seven shillings nine pence , which james williamson minister of crake proved before two men in commission to do justice , due to him for tythes , had a cow taken away worth two pound , which they prised to twenty six shillings eight pence , and restored nothing again . vvill . peart , for the value of twenty six shillings eight pence , which the said vvilliamson proved before two men in commission to do justice to be due to him for tyth , had two heifers worth three pound taken from him , and nothing restored to him again . volentine johnson , for the value of five shillings eight pence , which the said vvilliamson proved before two men in commission to do justice to be due to him for tyth , had a cow driven away worth two pound , which they prised to thirty shillings , and nothing did they render to the owner . josias cookson , for the value of twelve shillings nine pence , which the above named iames vvilliamson proved before two men in commission to do justice ; to be due to him for tyth , he had one heifer taken away worth forty shillings , and nothing rendred again . tho. scot . for the value of eleven shillings six pence pretended to be due unto leonard esh , an impropriator called , had goods taken from him worth six pounds , which they 〈◊〉 to five pound , and restored nothing to the owner again . thomas johnson , for the value of thirty four shillings pretended to be due unto james 〈◊〉 aforesaid , called minister of 〈◊〉 for tyth had a horse taken from him , for which he paid fifty two shillings before his 〈◊〉 was 〈◊〉 john walker , for the value of eighteen shillings four pence pretended to be due unto the above named williamson , for tyths , by order of two men in commission to do justice was ordered to pay twenty five shillings , which accordingly was paid to the said james vvilliamson . thomas thurham , for the value of sixteen shillings pretended to be due unto the above named vvilliamson , was ordered by two men in place to do justice , to pay unto the said williamson the sum of twenty three shillings , which was paid for him . thomas aldam , by the means of thomas rooksby priest of warmsworth , and thomas vincent of the same , was cast into prison at york the 15 day of the 3d month called may , 1652 , and there kept for about two years , and six months , in which time both the said parties sued him at the law , for not setting forth his tyths , he then being in prison . and at the assizes at york , the said thomas rooksby procured a judgement from richard nudigate ( called a iudge ) against him for sixteen pounds ten shillings for the tyth of eleven acres of wheat , rye , and barley ; ten acres of pease and oates , and twelve acres of medow in one year , the ground being worth but about five shillings the acre rent in one year , and the said thomas vincent likewise procured another iudgement from the said richard nudigate ( called a iudge ) against the said thomas aldam at the same assizes for the tyth of fourteen acrees of wheat , rye , and barley , and twelve acres of pease and oates for one year , the sum of eighteen pounds six shillings , the land being but worth five shillings an acre yearly rent ; and the bayliff ( called henry worrel ) levied the same upon the goods of the said thomas aldam , and took four oxen , seven kine , one stear , and one heifer , which they prised and valued to thirty pounds ten shillings , and sold by the bayliff that distrained them , which goods were since valued by neighbours to be worth thirty six pounds , and the said bayliff after distrained one mare , and one horse of the said thomas aldams , which were prised to five pounds ten shillings , and for that sum sold to thomas broughton one of the apprisers , who made merchandize with the spoyler for gain , and so the spoyle of thomas aldams goods is about his house ; the mare and horse cost thomas aldam about eleven pounds , which they valued and sold for five pounds ten pence . richard tomliason , for the value of eighteen pence or thereabouts for tyth hay , had one mare taken from him worth five pounds . sedbergh , and thereabouts . thomas blaikling , for tythes of the value of twenty shillings three pence , had a horse taken from him worth three pound ten shill. edward atkinson , for tythes of the value of nine shilling three pence , had a mare taken from him worth about four pound . richard speight , for tythes of the value of five shillings eleven pence , had a cow taken from him worth three pound . anthony vvillan , for tythes of the value of fifteen shillings , had a horse taken away worth above three pound . thomas vvillan , for tythes of the value of ten shillings three pence , had a mare taken from him worth four pound . george mason , for tythes of the value of five shillings , had a horse taken from him worth four mark . thomas banks , for tythes of the value of nineteen shill. six pence , had a horse taken from him worth above four pound . all the obove named parriculars , were taken for the use of richard atkinson , iames burton , and iames tompson , within the called parish of sedbergh . craike parish , iosias cookson , for tythes of the value of seven pence half peny , had judgment given against him by two justices to pay ten shillings costs , and the value of the said tythes . iames cookson , for tythes of the value of ten pence , had judgement given against him by two justices to pay ten shill. costs , and the value of the tythes . iohn vvalker , for tythes of the value of twelve pence , had the like judgement given against him to pay ten shillings costs , beside the value of the tythes . thomas iohnson , for tythes of the value of four shillings eight pence haf peny , had the like judgement given against him to pay ten shillings costs , besides the value of the tythes . these were decreed to be payd to iames williams●n , priest of craike ; but what goods he hath distrained for the same , was not known when this was given in . westmerland . edmond w●i●wel , for the value of six pence claimed by priest greenwood of hutton chappel , to be due to him for one year and a half , had a horse taken from him , worth two pound eighteen shillings four pence . iohn sutton , for tyth of the value of twenty one shill ▪ claimed by iohn winter priest of clifton , so valued by the priests servant , was ordered by two justices , to have three pound seven shill. 6d . levyed of his goods by distress , and six shill. eight pence for costs , and had two mares taken away worth six pound thirteen shill four pence . john wilkinson , for tyth of the value of thirty shillings , given in by oath of one witness ; and john wilkinson his son , for tyth of the value of thirty shill. without other oath than the priests owa , had kine taken away from john the son worth twenty pound , for the use of iohn vaux , priest of great musgrave . john wilkinson , for tyth of the value of thirty shillings , so est●mated by the justices without other proof , was ordered to have two pound fire shill. eight pence levyed of his goods , for the use of the foresaid priest vaux , and a cow was taken away for it worth five pound , though a son of the said iohns tendered the money . iohn fallowfield , for tyth of the value of fifteen shillings , as the priests own witnesses estimated , had taken from him , for the use of peirce burton , priest of morland , by warrant from the justices , one of them the priests brother , one mare and a foal worth five pound , and the priest sent one to offer back eleven shill. eight pence , as the fellow that came said . henry lycock , for tyth of the value of two shillings , as was claimed , had taken away for the use of the said priest burton , one caldron worth eighteen shill. iohn tompson , for tyth of the value of sixteen shillings , so estimated by the servants of him that demanded it , had taken from him a horse worth fifty shillings , for the use of christopher lister , and the man that took the horse , sent word to iohn tompson , if he would not come and lose the horse , he might come and fetch more . william hebson , for tyth to the value of three pound nine shillings four pence , had taken goods to the value of seven pound , for the use of nicholas mawson . more taken from him for repairing the steeple-house , two shillings , his rate by sesse being six pence . william halme , for tyth to the value of twenty three shil. had goods taken to the value of forty four shill. more taken for six pence sesse , for repair of the steeple-house , to the value of two shillings four pence . thomas alexander , for tyth to the value of twenty pence , had goods taken to the value of five shillings . more , for three pence seffe for repair of the steeple-house , to the value of two shillings six pence . iohn smith , for tyth to the value of four shill. six pence , had goods taken to the value of eight shill. tho. wharton , for six pence sesse for repair of the steeple-house , had taken to the value of two shill. henry lycock , for tyth to the value of twenty six shill. had goods taken to the value of three pound . more , for tyth to the value of two shillings , had a kettle taken to the value of twenty shill. richard smith , for tyth to the value of five shillings six pence , had goods taken to the value of seventeen shill. iohn wilkinson , for nine shillings three pence , had goods taken to the value of twenty two shill. alice vvilson , for eight shillings , had goods taken to the value of sixteen shill. edmond vvhitewel , for four shill. six pence , had goods taken to the value of nine shill. annas tarne , for ten shillings , had goods taken to the value of twenty four shill. musgrave parish . iohn vvilliamson , for tyth estimated at thirteen shillings , had one cow taken away worth five pound , for the use of the priests farmer . iohn vvilliamsons son , for tyth of the value of thirty shill. proved by one witness to be due from his father , and other thirty shillings by the paiests own oath , had four cows taken away worth twenty pound , and nothing offered to be returned , and the cows driven away where the owner could never see them again . these were taken for the use of the said priest musgrave . laneasbire . robert vvidder , tho. leaper , robert stons ; these three being inhabitauts of the county of lancaster , were sued and run to an outlary in vvestmerland , having no knowledge of it till upon the outlary they were apprehended , and carried to lancaster goale , where they have remained above sixteen months ; the suit was brought in the name of ralph ashton stiled baronet , and thomas vvitherington stiled knight , for refusing to pay tythes to iames schoolcrof priest of caton . richard mires , because for conscience sake he could not pay tythes to tho. shaw priest of aldingham , was imprisoned in the goale of lancaster , and there remained many months . richard ashburner , for tythes of the value of twenty three shillings four pence , as the priest pretended , had a horse taken away worth four pound ; and for tythes of the value of twenty shillings , as he pretended , had taken away a cow worth fifty eight shillings four pence , for the use of tho. shaw priest of aldingham : and ten dayes afterwards , the said priest brought a writ against the said ashburner , and laid him in the goale at lancaster , where he has remained many months . john lawson , and several others , were sued by the priest of lancaster , and had their goods taken away and trible damages given to the priest . william greenbanck , for tyth to the value of six pound , or thereabouts , which by one james baleman and james whitehead , was sworne to above eleven pound , had goods taken from him for the use of thomas whitehead , called minister or parson of halton in lancashire , to the value of twenty two pound and upward . janet dickenson , a poor woman who hath nothing to live upon but her hand labour , who have farmed about one rood of ground , the tyth whereof was valued to eight pence , for which the said tho. whitehead sued her in the exchequer at westminster , to answer which suit she travelled near two hundred miles ; in which court he declared against her for tyth of twenty seven acres of corn and meadow . alice weodhead of clown in darby shire , for tyth to the value of twenty one shillings , had goods taken to the value of five pound . durham . iohn richmond , had cattle worth forty pound or thereabouts , taken from him by colour of a warrant from commissioners sitting at newcastle , as was pretended but never shewed to him , for the use of one vvildbore , who was long since cast out of the vicarage at heighington for scandal and insufficiency , by commissioners sitting at newcastle , which cattle were driven to durham , and there sold for twenty pound , and not one peny offered back , when the sum they demanded was but a small part of it ; and though the said iohn richmond ( knowing the said commissioners had no power to give any judgement for tythes to the said priest ) went to the sheriff george lilburn for a replevit , the said lilburn refused to grant it ; and thus they joyn hand in hand to make their oppressions remediless , yea even for those themselves call scandalous . vvilliam richmond , and thomas richmond , by the same illegal warrant , had cattle of a great value driven away for the use of the said ejected priest , though they were never served with the warrant . yorkeshire . thomas aldam , prosecuted in the common pleas for tythes by thomas rooksbie , a called minister of vvarmsworth , who lately had the spoyl of his goods . iames tennant , nichol . row , iohn metcalfe , prosecuted in the chancery for tythes . henry bayley , anthony wilson , sued in the exchequer for tyth . richard robinson , alexander hebblethwaite , iames corney , now prisoners in the fleet , because for conscience sake they could not swear about tyths , ionas smith , john somerson , now prisoners concerning tythes . thomas aldam , william ratliffe , anthony wilberfosse , william sikes , thomas scot , william simpson , michael simpson , gervase benson , edward atkinson , have been prisoners concerning tythes . lancashire . william greenbanck , ianet dickenson , thomas comin , thomas atkinson , iames taylor , richard rooper , richard britton , alexander rigg , iohn burrow , lawrence newton , george garnet , william pull , richard weaver , iohn wayman , william wayman . edward comin , gregory cockerham , sued in the exchequer for tythes . robert widder , thomas leaper , robert stout , richard ashburner , robert walker , richard mires , thomas hill , have been imprisoned concerning tythes . cumberland . iohn dixon , iohn fearon , iohn gill , matthew robinson , iames wilson , william richardson , sued in the upper bench for tythes . george rothery , richard williamson , have been prisoners concerning tythes . westmerland . william cartnel , richard sill , sued in the exchequer for tythes . iohn foothergit , william hebson , thomas atkinson , edward robinson , henry ward , thomae robertson , thomas wright , have been prisoners concerning tythes . durham . martin richmond , john richmond , john greenwel , will ▪ foster , sued in the exchequer for tythes . john richmond , nichollas pickering , have been prisoners concerning tythes . nottinghamshire . william cleater , now in prison in the fleet , because for conscience sake he cannot swear about tyth . robert mawlam , sued in the exchequer for tythes . glocestershire . walter clement , reynold williams , william watkins , walter summers , thomas hill , william wooley , thomas dooding , elizabeth dorney widow , mawrice smith , john taylor , william coxe , sued in the exchequer for tythes . buckinghamshire . richark marks , walter mabley , richard hunt , thomas harvey , sued in the exchequer for tyth . suffolk . george sherwin , william wawn , john smith , john simpson , sued in the exchequer for tyth . bedfordshire . james taylor , sued in the exchequer for tyth , hertfordshire . john blindell , sued in the exchequer for tyth . summersetshire . thomas darley , sued in the exchequer for tyth . wiltshire . david hale , john ioy , and charles barret , sued in the exchequer for tyth . oxfordshire . richard church , imprisoned for tyth . middlesex . richard davies , sued in the exchequer for tyth . robert dring , hath been imprisoned for tyth . iohn askew , is sued in chancery for tyth . kent . samuel fisher , abiezar boykin , sued in the exchequer for tyth . sussex . richard prat , sued in the exchequer for tyth . leicestershire . edward moggleson the elder , edward moggleson the younger , sued in the exchequer for tyth . norsolk . robert iacob , sued in the exchequer for tyth . these with divers others , ( whose names may hereafter be published , with the names of those by whom they are unjustly vexed , if they go on in their persecution of the innocent ; ) are sufferers for tyth as is aforesaid . clerks wages and repair of steeple-houses . ri●hard peacock , had taken from him one wooden vessel worth eighteen pence , because he could not pay twelve pence , which priest gilpins clerk demanded for wages , though he hired him not . thomas barker , had taken from him one pan worth one shilling , because he could not pay six pence , which the said priests clerk demanded for his wages . iohn mark , had taken from him one pan worth twelve pence , because he could not pay six pence , which the said clerk demanded , &c. iohn dixon , had taken from him five power dishes and one brass pot worth sixteen shillings , or more , because he could not for conscience sake pay ten shillings , which was demanded of him for repairs of a steeple-house . iames wilson , had taken from him three pewter platters worth seven shillings . mungo wilson , had taken from him one platter , worth five shillings . richard whiney , had taken from him two platters worth three shill. anthouy scrugham , had taken from him one pot worth two shillings three pence ; because for conscience sake they could not pay money towards repair of the steeple-house at brigham . william iackson , had taken from him six pewter platters , and one pewter cup worth nine shillings , because he could not pay money towards repair of a steeplehouse at lonswater . thomas flatcher , had taken from him one pewter platter worth twelve pence , because he could not pay four pence to the clerk of lowswater steeple-house . iohn tyson , had taken from him one pewter platter worth nine pence , because he could not pay four pence , which the said clerk demanded . william fletcher , for the like , had one pewter cup taken away from him . ioha pattisen , had taken from him by the clerk of boulton , one pan worth five shillings six pence . concerning swearing . richard peacock , because for conscience sake he could not swear , was fined at the county court by the sheriffs officers twenty shillings , for which the bayliffe took from him one mare worth thirty shillings , though he appeared at the court , and was ready to do any service he could . michael nicholson , because he could not swear , was fined , at the earle of northumberlands court , ( so called ) ten shillings , for which the bay list took away one sack , two sheets , two pans , and two pewter dishes worth seventeen shill. william pearson , because he could not swear being fined ten shillings at the county court , had taken from him by the bayliffs one cow worth about forty shill. the same william pearson , because he could not swear , was fined at the earle of northumberlands court , ( so called ) and the bayliffs took from him one mare and foal worth three pound . matthew kirkbride , because he could not swear , was fined at the sheriffs county court , for which the bayliffs took away the very bedding wherein himself and wife lay , she being big with child and near to be delivered , and some sacks , yarn , and corn , which they had provided for her maintenance , worth about thirty seven shillings , and left them not wherewith to cover themselves in the midst of winter , and sir wilfrid lawson ; ( so called ) the sheriff , being acquainted with it , and asked whether he would own such things to be done , and to his use , he answered yes , and that he should not expect to be remedied at his hands ; oh hard hearted and inhumane cruely ! iohn peacock , because he could not swear , was fined at the county court , the sheriff being present , twenty shill. for which the bayliffs took away one mare worth thirty shillings . iohn stenton , because he could not swear , was fined ten shillings , at the called earle of northumberlands court , at mashdale , by iames pearson steward , for which the bayliff took away two tanned hides , and half a bend , worth to be sold twenty six shill. hugh tickel , because he could not swear , was fined ten shillings at ullock court , for which one kettle was taken from him worth fourteen shill. thomas piele , because he could not swear , was fined at cockermouth court six shillings right pence , for which a brass pot , one pan , and a wooden vessel worth ten shillings , were taken from him . christopher wandsor , because he could not swear , was fined at wurkington court , twenty shillings , for the use of patri●ius carwen called baronet , for which his bayliffs took away one horse worth three pound ten shill. william stamper , because he could not swear at the sheriffs county court , was fined twenty shillings , for which one mare was taken away for the use of the said sheriff , worth three pound ten shillings . leonard scott , because he could not swear , was fined at the sheriffs court , and after he was dead , the bayliffs took away pewter , brasse , and iron for it , though all his goods fell much short of paying his debts , which his eldest son had undertaken to discharge . the aforesaid wilfrid lawson high sheriff , charged his bayliffs to return the names of those people called quakers , for jurers who were to answer at his court at i●ell , which they did , and there they fined some ten shillings , some twenty shillings , some forty shillings , and some other greater sums , as in particular , mungo scott three pound thirteen shillings four pence ; and some of the landlords threaten them with the forfeiture of their lands , which they hold of them by copy or customary tennant right , because they say they deny to do their suit and service ; and all this is because for conscience sake they cannot swear , and trangresse the plain command of christ , though any service for the good of the country they are willing to perform , and will be faithful without an oath ; and for the keeping of their consciences clear , though in the outward they be for the most part poor , yet with joy they can suffer the spoyling of their goods , and give their backs to the smiter . john fell , because he could not swear , was fined at io. dalstons court at vidale , and had an ewe and lamb taken away for it worth five shillings , tho. fell , because he could not swear , was fined at the said court , & had an ewe and lamb taken away for it worth 6s . 8d . io. caipe , because he could not swear , was fined at the said court , and had a sheep taken worth four shillings tho. fletcher , because he could not swear , was fined at wilfrid lawsons mannor court ( who is now the high sheriffe ) forty shillings , and for it had thirty one shillings four pence taken away . the same the next court after was fined for not swearing six shillings eight pence . he also the next court following was fined twenty shillings for not swearing : for these two later fines the said lawson caused his bailiffe to take away a great kettle ▪ and a web of white kerfie worth thirty six shillings . iohn dixon , because he could not swear , was fined at the said lawsons court , and another time for not appearing when he was in prison for the testimony of a good conscience , was also fined , and for which he had taken away one brass pot , and two pewter dishes worth sixteen shillings . durham . geo. burdon of easington , because he could not swear , was fined by the sheriff , and had thirteen shillings taken from him . and divers others for the same thing were fined in like maner . yorkeshire . richard robinson , alexander hebblethwait , iames corney , because they could not for conscience sake swear and give in their answers to the bill of complaint of richard atkinson of garsdale , iames burton of dent , and iames tompson being for tythes , were committed prisoners to the fleet by robert nicholas , and others the called barons of the exchequer , where they yet remain in prison . nottinghamshire . william cleater is now prisoner in the fleet upon the same account ▪ at the suit of one dove williamson , a called minister ; which said williamson had one of his leggs shot with a canon bullet , he being in one of the late kings garrisons . g. b. his queries concerning tythes , &c. 1. when there was no king in israel every one did that which was right in his own eyes , iudg. 17 6. was it so yea or nay ? 2. when there was a king in england , did he well in suffering divers of his subjects to be imprisoned without any cause shewed : and when for their deliverance they ▪ were brought before his justices , there to undergoe and receive according to the laws of the land , no breach of any law being proved against them , and yet they returned back to severall prisons without being charged with any thing to which they might make answer according to the law : and were they the kings friends that advised so to doe , yea or nay ? 3. whether did the parliament well to lay before him in the third year of his reign in the petition of right , that , and other things imposed upon his subjects , contrary to the lawes and their just liberties , as a grievance , and to desire from him , that all his officers and ministers should serve him according to his laws & statutes of his realm as they tendered his honour , and the prosperity of his kingdome : and did the king well when he said , let right be done as is desired , yea or nay ? 4. whether the statutes of england be a part of the law of england ? and whether is the law of england a rule in it self both for magistrates and people to walke by , yea or nay ? 5. whether the law of england be the higher power , or the judges and lawyers opinions , which may be gained for money ? and whether are the justices the masters of the law or the ministers of the law ? 6. whether he is subject to the higher power who lives and walks according to what the law requires ; or he that follows the opinions and inventions of men , when in plainnesse the law requireth one thing , and their opinions and inventions are another thing ? 7. whether is he a faithfull minister of the law , and fit to judge of mens lives , libertie , and estates , who writes one thing , and mean and does another , who takes an oath to judge according to the law , and yet quite contrary to the law commands mens persons to be imprisoned , and their goods to be taken from them ? 8. whether do the justices act according to the●r commissions or patents , who passe judgement against the peoples liberties and estates where there is no law of the nation to warrant such their judgments : but on the contrary the law of the nation saith in express words , it shal not be lawful for any so to do ? 9. whether is he the minister of god yea or nay , that feigneth or suggesteth a lie , or owneth or joyneth with such as he knoweth doth feign & suggest lies , to the end they may have a pretence or colour to draw people before their judgment seats ( which they call courts of equity ) which if the lies which is the foundation of many bills of complaint , were taken away , they then had no colour of action in such courts ; neither is there any law of this nation to warrant such actions , as is confessed in severall of their bills of complaints ? 10. from whence is that law , and for what end was it given , that is not equall ? and is that equal which is not iusts , ors equitys which is not lawfull ? 11. whether is the proviso in a statute , a part of the statute , yea or nay ? if nay , why was it inserted ? if yea , then they that act contrary to it , are convinced of it as transgressors . 12. whether were not the courts temporall and the courts spirituall two severall jurisdictions , and so accounted and adjudged by the late kings and parliaments of england ? and whether had not the late kings and parliaments power to make lawes , and to declare what was law yea or nay ? and was it not declared in expresse words by the king and parliament in the 24 hen. 8. chap 12. that rights of tythes , oblations and obventions , the knowledge whereof by the goodnesse of princes of this realm , and by the lawes and customes of the same , appertaineth to the spirituall jurisdiction of the realm . 13. whether is the statute of the 2 , 3 , edw. 6. chap. 13. of force yea or nay ? if yea , is it not therein provided and inacted , that if any person do substract or withdraw any manner of tythes , obventions , profits , commodities , or other duties , or any part of them , contrary to the true meaning of the said act , or of any other act heretofore made , that then the party so substracting or withdrawing the same , may or sha●l de convented & sued in the kings ecclesiasticall court , by the party from whom the same shal be substracted or withdrawn , to the intent the kings judge ecclesiasticall shall and may then and there to hear and determine the same according to the kings ecclesiastical lawes , and that it shall not be lawful unto the parson , vicar , proprietory , owner , or other their farmers or deputie , cōtrary to this act ; to convent or sue such with-holder of tythes , obventions , or other duties aforesaid before any other judge than ecclesi●sticall , yea or nay ? if nay , then why are the people punished as transgressors of that law which is repealed ? and if yea , then why are the people convented and sued for with holding their tythes , &c before the temporall judges , and in the temporall courts , contrary to the said act ? 14. whether doth not he or they who give their opinions and make it their practice to convent and sue men in the temporall courts of this nation the people thereof for substracting and with-drawing their tythes ▪ oblations and obventions , &c. and say it is lawfull for them so to do , give the law the lye . and are these ministers of the law who gives the law the ly , who say it shall be lawful when the law saith it shal not be lawful ? are not such unreasonable men ? & do not such go about to make the law of none effect through their traditions , and set up for self-ends their own opinions and inventions in stead of the lay , yea or nay ? 15. whether is it not provided in the statute of 32 hen. 8●cap . 7. in these words , viz. provided alwayes that the last act shall not extend nor be expounded to give any remedy , cause of action , or suit in the courts temporall against any person or persons which shall refuse or deny to set out his or their tythes , or shall detain , with-hold , or refuse to pay his tythes or offerings , or any parcell thereof , but that in such cases the person or party being ecclesiasticall or lay person , having cause to demand or have the said tythes or offerings , & thereby wronged or grieved , shall take or have their remedy for their said tythes o● offerings ; in every such case in the spirituall courts according to the ordinance of the first part of this act , and not otherwise . and doe not such whether ecclesiasticall or lay persons otherwise , who sue people for tythes and offerings in temporall courts for the same , answer yea or nay ? 16. whether there is any transgression where there is no law ? and whether there is or ought to be any trebble dammage adjudged , where and when no tythes are due ? and if there be no law of the nation to warrant the temporall judges to try the right of tythes , the law saying that the tryall therof appertaineth to the spiritual jurisdiction by the laws & customs of the realm : then how can it be lawful for the temporall judges to give judgement in their temp●rall courts for treble damages , or any jury to find treble damage for not dividing , setting forth or not paying their prediall tythes , o● or for taking or carrying away the same before the tenth part of the same be divided or set forth , when there is no law of the nation to authorize them to heare or determine of the right of tythes who are temporall judges in their temporall courts . 17. whether do such justices and juries who act contrary to the aforesaid statute , or any other , tender the honor and prosperity of the nation , or serve the chief magistrate thereof according to the lawes and statutes thereof ? and if not , is not their crime as great as their predecessors , who suffered for such things ? and are not they inexcusable before god and man , who have condemned others for so doing , and now do the same things ? answer yea or nay . read and understand , weigh and give advice ye learned councell of the nation , as you are called , for according to your deserts will your reward be , whosoever of you these queries under your hands in writing shall answer according to truth , and return to any of the people called quakers . was there ever such merchandize made of any people since the world began as these fals teachers have done in our age before mentioned ? was there ever such oppression and such heavy burdens laid upon any people since the world began as these false priests and teachers have done in our age that the reader may find before mentioned ? have they not out stript all the burdens , all the grievous burdens of the pharisees which they themselves will not touch with one of their fingers ? was there ever such devouring , ravening by all the false teachers since the world began as these do in our age , which take a way the peoples goods , cattel , horses , sheep , oxen , platters , kettles , plow-geare , and what they can lay their hands on for a prophet , spoyling peoples goods , and making havock of them ; who can but say the measure of iniquity reaches to the full ? was ever people made a prey upon and devoured by the false teachers in all the ages past since the world began , as they are by the false teachers in this our age , which makes a prey upon the people , devours them , and treads upon them , that are fed , and eats the fat , cloaths with the wool ? was ever people so bitten wth , the teeth , and prepared war against since the world began , as they are in this our age ; who cannot put into the mouthes of the fals teachers , which brings the people all on heaps , who would pluck the skin off their flesh , and bite them with their teeth ; whiles they put into their mouthes they cryed peace unto them , but they are fallen in the night , whose doth appear oppression , violence , and spoyling the goods of people , hath not the hearts of the simple been long deceived by such , and doth not the folly of these now appear unto all men ? and are not manifest that have the love of money that teaches for filthy lucre , who pierce themselves through with many hurtfull lusts , who have the love of money which is the root of all evill ; which things the man of god must flye : marrk how many prisons have been filled in this nation by them for the love of money , yea how many have been prisoned to death , witnesse lancaster , colchester , york and exceter , such as are prisoned to death which the priests are raging against , was ever balaam so mad who loved the wages of unrighteousness , who was in the error , as are the teachers in this age , who are so greedy of gifts and rewards ; nay , if men will not give it them , they wil take it by violence , & summon them up into courts , upper bench , exchequer , chancery common pleas , to answer before the barons of the nation , and there cause poore men to come up ; these priests some for 4 or 5 shillings , some for less , two hundred miles poor labouring men , and thus they use them without any pity or compassion , and if they wil not pay them , takes their pots , or kettles , or platters , priest sends to take them away , or plow-gear . was ever the like heard in all ages since the world began ? are not these they that makes the gospel of the lord jesus christ chargeable ? and are not these things a shame to all christians , that their teachers should make such fruits manifest , nay their colleges at cambridge , where they make their ministers , have caused some to be cast in prison for not paying them their tythes . here the mother and her sons both make havock ; one was prisoned at york till he died for not paying tythes ; prisoned another to death by priest shaw , for not paying him tythes . now if these things doe not shame all christian magistrates and rulers , what will , that have not a feeling in them with these sufferers ? and if this be not a dishonor to truth and the gospel , what is ? and christ who sends forth his teachers freely as they receive so to give . now if you cannot see that you and such teachers are contrary to christ and his apostles , the god of the world hath blinded your eyes , and you are such as jeremy speaks of in the horrible and filthy thing , the priests bear rule by their means , and the people love to have it so : but what will you do in the end thereof ? never did so much nakedness appear in any age you read of , as doth in this age among them , which are not wotthy to have the name of teachers of truth , which generations to come will be ash●med of since the days of the apostles in this night of apostasie and darkness : hath the false teachers got up tythes , yea and of the people will have treble damage if they will not pay them , by whose means many come to lose almost their whole estates , having it taken from them for the priests . the apostle shewed that tythes were taken away , and the command disan●lled by which they were payed , and the hand-writing of ordinances blotted out . george fox . finis . considerations touching the likeliest means to remove hirelings out of the church wherein is also discourc'd of tithes, church-fees, church-revenues, and whether any maintenance of ministers can be settl'd by law / the author j.m. milton, john, 1608-1674. this text is an enriched version of the tcp digital transcription a50892 of text r12931 in the english short title catalog (wing m2101). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 102 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a50892 wing m2101 estc r12931 12254714 ocm 12254714 57331 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50892) transcribed from: (early english books online ; image set 57331) images scanned from microfilm: (early english books, 1641-1700 ; 155:7) considerations touching the likeliest means to remove hirelings out of the church wherein is also discourc'd of tithes, church-fees, church-revenues, and whether any maintenance of ministers can be settl'd by law / the author j.m. milton, john, 1608-1674. [20], 153 p. printed by t.n. for l. chapman ..., london : 1659. attributed to john milton. cf. bm. first ed. cf. bm. reproduction of original in huntington library. item incorrectly identified in reel guide as m2108. eng church of england -controversial literature. church of england -clergy -salaries, etc. fees, ecclesiastical -early works to 1800. tithes -early works to 1800. a50892 r12931 (wing m2101). civilwar no considerations touching the likeliest means to remove hirelings out of the church. wherein is also discourc'd of tithes, church-fees, church milton, john 1659 19409 22 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-09 tcp assigned for keying and markup 2002-10 apex covantage keyed and coded from proquest page images 2002-11 emma (leeson) huber sampled and proofread 2002-11 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion considerations touching the likeliest means to remove hirelings out of the church . wherein is also discourc'd of tithes , church-fees , church-revenues ; and whether any maintenance of ministers can be settl'd by law . the author j. m. london : printed by t. n. for l. chapman at the crown in popes-head alley . 1659. to the parlament of the commonwealth of england with the dominions therof . owing to your protection , supream senat , this libertie of writing which i have us'd these 18 years on all occasions to assert the just rights and freedoms both of church and state , and so far approv'd , as to have bin trusted with the representment and defence of your actions to all christendom against an adversarie of no mean repute , to whom should i address what i still publish on the same argument , but to you whose magnanimous councels first opend and unbound the age from a double bondage under prelatical and regal tyrannie ; above our own hopes heartning us to look up at last like men and christians from the slavish dejection , wherin from father to son we were bred up and taught ; and thereby deserving of these nations , if they be not barbarously ingrateful , to be acknowledgd , next under god , the authors and best patrons of religious and civil libertie , that ever these ilands brought forth . the care and tuition of whose peace and safety , after a short but scandalous night of interruption , is now again by a new dawning of gods miraculous providence among us , revolvd upon your shoulders . and to whom more appertain these considerations which i propound , then to your selves and the debate before you , though i trust of no difficultie , yet at present of great expectation , not whether ye will gratifie , were it no more then so , but whether ye will hearken to the just petition of many thousands best affected both to religion and to this your returne , or whether ye will satisfie , which you never can , the covetous pretences and demands of insatiable hirelings , whose disaffection ye well know both to your selves and your resolutions . that i , though among many others in this common concernment , interpose to your deliberations what my thoughts also are , your own judgment and the success therof hath given me the confidence : which requests but this , that if i have prosperously , god so favoring me , defended the publick cause of this commonwealth to foreiners , ye would not think the reason and abilitie , wheron ye trusted once , and repent not , your whole reputation to the world , either grown less by more maturitie and longer studie , or less available in english then in another tongue : but that if it suffic'd som years past to convince and satisfie the uningag'd of other nations in the justice of your doings , though then held paradoxal , it may as well suffice now against weaker opposition in matters , except here in england ( with a spiritualtie of men devoted to thir temporal gain , ) of no controversie els among protestants . neither do i doubt , seeing daily the acceptance which they ▪ finde who in thir petitions venture to bring advice also and new modells of a commonwealth , but that you will interpret it much more the dutie of a christian to offer what his conscience perswades him may be of moment to the freedom and better constituting of the church : ) since it is a deed of highest charitie to help undeceive the people , and a work worthiest your autoritie , in all things els authors , assertors and now recoverers of our libertie , to deliver us , the only people of all protestants left still undeliverd , from the oppressions of a simonious decimating clergie ; who shame not against the judgment and practice of all other churches reformd , to maintain , though very weakly , thir popish and oft refuted positions , not in a point of conscience , wherin they might be blameles , but in a point of covetousnes and unjust claim to other mens goods ; a conuention foul and odious in any man , but most of all in ministers of the gospel , in whom contention , though for thir own right , scarce is allowable . till which greevances be remov'd and religion set free from the monopolie of hirelings , i dare affirme , that no modell whatsoever of a common-wealth will prove succesful or undisturbd ; and so perswaded , implore divine assistance on your pious councels and proceedings to unanimitie in this and all other truth . john milton . considerations touching the likeliest means to remove hirelings out of the church . the former treatise , which leads in this , begann with two things ever found working much mischief to the church of god , and the advancement of truth ; force on the one side restraining , and hire on the other side corrupting the teachers therof . the latter of these is by much the more dangerous : ( for under force , though no thank to the forcers , true religion oft-times best thrives ) and flourishes : but the corruption of teachers , most commonly the effect of hire , is the very bane of truth in them who are so corrupted . of force not to be us'd in matters of religion , i have already spoken ; and so stated matters of conscience and religion in faith and divine worship , and so severd them from blasphemie and heresie , the one being such properly as is despiteful , the other such as stands not to the rule of scripture , and so both of them not matters of religion , but rather against it , that to them who will yet us● force , this only choise can b● left , whether they will force them to beleeve , to whom it is not given from above , being not forc'd thereto by any principle of the gospel , which is now the only dispensation of god to all men , or whether being protestants , they will punish in those things wherin the protestant religion denies them to be judges , either in themselves infallible or to the consciences of other men , or whether , lastly , they think fit to punish error , supposing they can be infallible that it is so , being not wilful , but conscientious , and , according to the best light of him who errs , grounded on scripture : which kinde of error all men religious , or but only reasonable , have thought worthier of pardon ; and the growth therof to be prevented by spiritual means and church-discipline , not by civil laws and outward force ; since it is god only who gives as well to beleeve aright , as to beleeve at all ; and by those means which he ordaind sufficiently in his church to the full execution of his divine purpose in the gospel . it remanes now to speak of hire ; the other evil so mischeevous in religion : wherof i promisd then to speak further , when i should finde god disposing me , and opportunity inviting . opportunity i finde now inviting ; and apprehend therin the concurrence of god disposing ; since the maintenance of church-ministers , a thing not properly belonging to the magistrate , and yet with such importunity call'd for , and expected from him , is at present under publick debate . wherin least any thing may happen to be determind and establishd prejudicial to the right and freedom of church , or advantageous to such as may be found hirelings therin , it will be now most seasonable , and in these matters wherin every christian hath his free suffrage , no way misbecoming christian meeknes to offer freely , without disparagement to the wisest , such advice as god shall incline him and inable him to propound . since heretofore in commonwealths of most fame for government , civil laws were not establishd till they had been first for certain dayes publishd to the view of all men , that who so pleasd might speak freely his opinion therof , and give in his exceptions , ere the law could pass to a full establishment . and where ought this equity to have more place , then in the libertie which is unseparable from christian religion ? this , i am not ignorant , will be a work unpleasing to some : but what truth is not hateful to some or other , as this , in likelihood , will be to none but hirelings . and if there be among them who hold it thir duty to speak impartial truth , as the work of thir ministry , though not performd without monie , let them not envie others who think the same no less their duty by the general office of christianity , to speak truth , as in all reason may be thought , more impartially and unsuspectedly without monie . hire of itself is neither a thing unlawful , nor a word of any evil note , signifying no more then a due recompence or reward ; as when our saviour saith , the laborer is worthy of his hire . that which makes it so dangerous in the church , and properly makes the hireling , a word always of evil signification , is either the excess thereof , or the undue manner of giving and taking it . what harme the excess therof brought to the church , perhaps was not found by experience till the days of constantine : who out of his zeal thinking he could be never too liberally a nursing father of the church , might be not unfitly said to have either overlaid it or choakd it in the nursing . which was foretold , as is recorded in ecclesiastical traditions , by a voice heard from heaven on the very day that those great donations and church-revenues were given , crying aloud , this day is poison pourd into the church . which the event soon after verifi'd ; as appeers by another no less ancient observation , that religion brought forth wealth , and the daughter devourd the mother . but long ere wealth came into the church , so soone as any gain appeerd in religion , hirelings were apparent ; drawn in long before by the very sent thereof . judas therefor , the first hireling , for want of present hire answerable to his coveting , from the small number or the meanness of such as then were the religious , sold the religion it self with the founder therof , his master . simon magus the next , in hope only that preaching and the gifts of the holy ghost would prove gainful , offerd before-hand a sum of monie to obtain them . not long after , as the apostle foretold , hirelings like wolves came in by herds , acts 20. 29. for , i know this , that after my departing shall greevous wolves enter in among you , not sparing the flock . tit. 1. 11. teaching things which they ought not , for filthy lucres sake . 2 pet. 2. 3. and through covetousnes shall they with feigned words make merchandise of you . yet they taught not fals doctrin only , but seeming piety : 1 tim. 6. 5. supposing that gain is godlines . neither came they in of themselves only , but invited oft-times by a corrupt audience : 2 tim. 4. 3. for the time will come , when they will not endure sound doctrin , but after thir own lusts they will heap to themselves teachers , having itching ears : and they on the other side , as fast heaping to themselves disciples , acts 20. 30 , doubtles had as itching palmes . 2 pet. 2. 15. following the way of balaam , the son of bosor , who lovd the wages of unrighteousnes . jude 11. they ran greedily after the error of balaam for reward . thus we see that not only the excess of hire in wealthiest times , but also the undue and vitious taking or giving it , though but small or mean , as in the primitive times , gave to hirelings occasion , though not intended , yet sufficient , to creep at first into the church . which argues also the difficulty , or rather the impossibility , to remove them quite ; unless every minister were , as st. paul , contented to teach gratis : but few such are to be found . as therefor we cannot justly take away all hire in the church , because we cannot otherwise quite remove all hirelings , so are we not for the impossibility of removing them all , to use therefor no endevor that fewest may come in : but rather , in regard the evil , do what we can , will alwayes be incumbent and unavoidable , to use our utmost diligence , how it may be least dangerous . which will be likeliest effected , if we consider , first , what recompence god hath ordaind should be given to ministers of the church ; ( for that a recompence ought to be given them , and may by them justly be received , our saviour himself from the very light of reason and of equity hath declar'd : luke 10. 7. the laborer is worthy of his hire ) next by whom ; and lastly , in what manner . what recompence ought be given to church-ministers , god hath answerably ordaind according to that difference which he hath manifestly put between those his two great dispensations , the law and the gospel . under the law he gave them tithes ; under the gospel , having left all things in his church to charity and christian freedom , he hath given them only what is justly given them . that , as well under the gospel as under the law , say our english divines , and they only of all protestants , is tithes ; and they say true , if any man be so minded to give them of his own the tenth or twentith : out that the law therefor of tithes is in force under the gospel , all other protestant divines , though equally concernd , yet constantly deny . for although hire to the laborer be of moral and perpetual right , yet that special kinde of hire , the tenth , can be of no right or necessity , but to that special labor for which god ordaind it . that special labor was the levitical and ceremonial service of the tabernacle , numb. 18. 21 , 31. which is now abolishd : the right therefor of that special hire must needs be withall abolishd , as being also ceremonial . that tithes were ceremonial , is plane ; not being given to the levites till they had bin first offerd a heave-offering to the lord , vers. 24 , 28. he then who by that law brings tithes into the gospel , of necessity brings in withall a sacrifice , and an altar ; without which tithes by that law were unsanctifi'd and polluted , vers. 32. and therefor never thought on in the first christian times , till ceremonies , altars , and oblations , by an ancienter corruption were brought back long before . and yet the jewes ever since thir temple was destroid , though they have rabbies and teachers of thir law , yet pay no tithes , as having no levites to whom , no temple where to pay them , no altar wheron to hallow them ; which argues that the jewes themselves never thought tithes moral , but ceremonial only . that christians therefor should take them up , when jewes have laid them down , must needs be very absurd and preposterous . next , it is as cleer in the same chapter , that the priests and levites had not tithes for their labor only in the tabernacle , but in regard they were to have no other part nor inheritance in the land , vers. 20 , 24. and by that means for a tenth lost a twelfth . but our levites undergoing no such law of deprivement , can have no right to any such compensation : nay , if by this law they will have tithes , can have no inheritance of land , but forfeit what they have . besides this , tithes were of two sorts , those of every year , and those of every third year : of the former , every one that brought his tithes , was to eat his share . deut. 14. 23. thou shalt eat before the lord thy god , in the place which he shall chuse to place his name there , the tithe of thy corn , of thy wine , and of thine oyle , &c. nay , though he could not bring his tithe in kinde , by reason of his distant dwelling from the tabernacle or temple , but was thereby forc'd to turn it into monie , he was to bestow that monie on whatsoever pleasd him ; oxen , sheep , wine , or strong drink ; and to eat and drink therof there before the lord both he and his houshold , ver. 24 , 25 , 26. as for the tithes of every third year , they were not given only to the levite , but to the stranger , the fatherles , and the widdow , vers. 28 , 29. & chap. 26. 12 , 13. so that ours , if they will have tithes , must admitt of these sharers with them . nay , these tithes were not paid in at all to the levite , but the levite himself was to come with those his fellow guests and eat his share of them only at his house who provided them ; and this not in regard of his ministerial office , but because he had no part nor inheritance in the land . lastly , the priests and levites , a tribe , were of a far different constitution from this of our ministers under the gospel : in them were orders and degrees both by family , dignity and office , mainly distinguishd ; the high priest , his brethren and his sons , to whom the levites themselves paid tithes , and of the best , were eminently superior , num. 18. 28 , 29. no protestant , i suppose , will liken one of our ministers to a high priest , but rather to a common levite . unless then , to keep their tithes , they mean to bring back again bishops , archbishops and the whole gang of prelatry , to whom will they themselves pay tythes , as by that law it was a sin to them , if they did not , v. 32. certainly this must needs put them to a deep demurr , while the desire of holding fast thir tithes without sin , may tempt them to bring back again bishops as the likenes of that hierarchy that should receive tithes from them , and the desire to pay none , may advise them to keep out of the church all orders above them . but if we have to do at present , as i suppose we have , with true reformed protestants , not with papists or prelates , it will not be deni'd that in the gospel there be but two ministerial degrees , presbyters and deacons : which if they contend to have any succession , reference or conformity with those two degrees under the law , priests & levites , it must needs be such whereby our presbyters or ministers may be answerable to priests , and our deacons to levites : by which rule of proportion it will follow , that we must pay our tithes to the deacons only , and they only to the ministers . but if it be truer yet that the priesthood of aaron typifi'd a better reality , 1 pet. 2. 5. signifying the christian true and holy priesthood , to offer up spiritual sacrifice ; it follows hence , that we are now justly exempt from paying tithes , to any who claim from aaron , since that priesthood is in us now real , which in him was but a shaddow . seeing then by all this which hath bin shewn that the law of tithes is partly ceremonial , as the work was for which they were given , partly judicial , not of common , but of particular right to the tribe of levi , nor to them alone , but to the owner also and his houshold , at the time of thir offering , and every three year to the stranger , the fatherles , and the widdow , thir appointed sharers , and that they were a tribe of priests and deacons improperly compar'd to the constitution of our ministery , and the tithes given by that people to those deacons only , it follows that our ministers at this day , being neither priests nor levites , nor fitly answering to either of them , can have no just title or pretence to tithes , by any consequence drawn from the law of moses . but they think they have yet a better plea in the example of melchisedec , who took tithes of abram ere the law was given : whence they would inferr tithes to be of moral right . but they ought to know , or to remember , that not examples , but express commands oblige our obedience to god or man : next , that whatsoever was don in religion before the law written , is not presently to be counted moral , when as so many things were then don both ceremonial and judaically judicial , that we need not doubt to conclude all times before christ , more or less under the ceremonial law . to what end servd els those altars and sacrifices , that distinction of clean and unclean entring into the ark , circumcision and the raising up of seed to the elder brother , gen. 38. 8 ? if these things be not moral , though before the law , how are tithes , though in the example of abram and melchisedec ? but this instance is so far from being the just ground of a law , that after all circumstances duly waighd both from gen. 14. and heb. 7 , it will not be allowd them so much as an example . melchisedec , besides his priestly benediction , brought with him bread and wine sufficient to refresh abram and his whole armie ; incited to do so , first , by the secret providence of god , intending him for a type of christ and his priesthood ; next by his due thankfulnes and honor to abram , who had freed his borders of salem from a potent enemie : abram on the other side honors him with the tenth of all , that is to say , ( for he took not sure his whole estate with him to that warr ) of the spoiles , heb. 7. 4. incited he also by the same secret providence , to signifie as grandfather of levi , that the levitical priesthood was excelld by the priesthood of christ . for the giving of a tenth declar'd it seems in those countreys and times , him the greater who receivd it . that which next incited him , was partly his gratitude to requite the present , partly his reverence to the person and his benediction : to his person , as a king and priest ; greater therefor then abram ; who was a priest also , but not a king . and who unhir'd will be so hardy as to say , that abram at any other time ever paid him tithes , either before or after ; or had then , but for this accidental meeting and obligement ; or that els melchisedec had demanded or exacted them , or took them otherwise , then as the voluntarie gift of abram ? but our ministers , though neither priests nor kings more then any other christian , greater in thir own esteem then abraham and all his seed , for the verbal labor of a seventh dayes preachment , not bringing , like melchisedec , bread or wine at thir own cost , would not take only at the willing hand of liberality or gratitude , but require and exact as due the tenth , not of spoiles , but of our whole estates and labors ; nor once , but yearly . we then it seems by the example of abram must pay tithes to these melchisedecs : but what if the person of abram can either no way represent us , or will oblige the ministers to pay tithes no less then other men ? abram had not only a priest in his loines , but was himself a priest ; and gave tithes to melchisedec either as grandfather of levi , or as father of the faithful . if as grandfather ( though he understood it not ) of levi , he oblig'd not us but levi only , the inferior priest , by that homage ( as the apostle to the hebrewes cleerly anough explanes ) to acknowledge the greater . and they who by melchisedec claim from abram as levi's grandfather , have none to seek thir tithes of but the levites , where they can finde them . if abram as father of the faithful paid tithes to melchisedec , then certainly the ministers also , if they be of that number , paid in him equally with the rest . which may induce us to beleeve , that as both abram and melchisedec , so tithes also in that action typical and ceremonial , signifi'd nothing els but that subjection , which all the faithful , both ministers and people owe to christ , our high priest and king . in any literal sense from this example they never will be able to extort that the people in those dayes paid tithes to priests ; but this only , that one priest once in his life , of spoiles only , and in requital partly of a liberal present , partly of a benediction , gave voluntary tithes , not to a greater priest then himself as far as abram could then understand , but rather to a priest and king joind in one person . they will reply , perhaps , that if one priest paid tithes to another , it must needs be understood that the people did no less to the priest . but i shall easily remove that necessitie by remembring them that in those dayes was no priest , but the father , or the first born of each familie ; and by consequence no people to pay him tithes , but his own children and servants , who had not wherewithall to pay him , but of his own . yet grant that the people then paid tithes , there will not yet be the like reason to enjoin us : they being then under ceremonies , a meer laitie , we now under christ ▪ a royal priesthood , 1 pet. 2. 9 , as we are coheirs , kings and priests with him , a priest for ever after the order or manner of melchisedec . as therefor abram paid tithes to melchisedec because levi was in him , so we ought to pay none because the true melchisedec is in us , and we in him who can pay to none greater , and hath freed us by our union with himself , from all compulsive tributes and taxes in his church . neither doth the collateral place , heb. 7 , make other use of this story , then to prove christ , personated by melchisedec , a greater priest then aaron : vers. 4. now consider how great this man was , &c. and prov● not in the least manner that tithes be of any right to ministers , but the contrary : first the levites had a commandment to take tithes of the people according to the law , that is of thir brethren , though they com out of the loines of abraham , vers. 5. the commandment then was , it seems , to take tithes of the jewes only , and according to the law . that law changing of necessity with the priesthood , no other sort of ministers , as they must needs be another sort , under another priesthood , can receive that tribute of tithes which fell with that law , unless renu'd by another express command and according to another law : no such law is extant . next , melchisedec not as a minister , but as christ himself in person blessd abraham , who had the promises , vers. 6 ; and in him blessd all both ministers and people , both of the law and gospel : that blessing declar'd him greater and better then whom he blessd , vers. 7 ; receiving tithes from them all not as a maintenance , which melchisedec needed not , but as a signe of homage and subjection to thir king and priest : wheras ministers bear not the person of christ in his priesthood or kingship , bless not as he blesses , are not by their blessing greater then abraham , and all the faithful with themselves included in him , cannot both give and take tithes in abram , cannot claim to themselves that signe of our allegiance due only to our eternal king and priest , cannot therefor derive tithes from melchisedec . lastly , the eighth verse hath thus : here men that die receive tithes : there he received them , of whom it is witnesd that he liveth . which words intimate that as he offerd himself once for us , so he received once of us in abraham , and in that place the typical acknowledgment of our redemption : which had it bin a perpetual annuitie to christ , by him claimd as his due , levi must have paid it yearly , as well as then , vers. 9. and our ministers ought still to som melchisedec or other , as well now as they did in abraham . but that christ never claimd any such tenth as his annual due , much less resign'd it to the ministers , his so officious receivers without express commission or assignement , will be yet cleerer as we proceed . thus much may at length assure us , that this example of abram & melchisedec , though i see of late they build most upon it , can so little be the ground of any law to us , that it will not so much avail them as to the autoritie of an example . of like impertinence is that example of jacob , gen. 28. 22 , who of his free choise , not enjoind by any law , vowd the tenth of all that god should give him : which , for aught appeers to the contrarie , he vowd as a thing no less indifferent before his vow , then the foregoing part thereof ; that the stone which he had set there for a pillar , should be god's house . and to whom vowd he this tenth , but to god ; not to any priest ; for we read of none to him greater then himself ? and to god , no doubt , but he paid what he vowd ; both in the building of that bethel with other altars els where , and the expence of his continual sacrifices , which none but he had right to offer . however therefor he paid his tenth , it could in no likelihood , unless by such an occasion as befell his grandfather , be to any priest . but , say they , all the tithe of the land , whether of the seed of the land , or of the fruit of the tree , is the lords , holy unto the lord , levit. 27. 30. and this before it was given to the levites ; therefor since they ceasd . no question ; for the whole earth is the lords , and the fulnes therof , psal. 24. 1 ; and the light of nature shews us no less : but that the tenth is his more then the rest , how know i , but as he so declares it ? he declares it so here of the land of canaan only , as by all circumstance appeers ; and passes by deed of gift this tenth to the levite ; yet so as offerd to him first a heaveoffring , and consecrated on his altar , numb. 18. all which i had as little known , but by that evidence . the levites are ceasd , the gift returns to the giver . how then can we know that he hath given it to any other , or how can these men presume to take it unofferd first to god , unconsecrated , without an other cleer and express donation , wherof they shew no evidence or writing ? besides , he hath now alienated that holy land : who can warrantably affirme , that he hath since hallowd the tenth of this land ; which none but god hath power to do or can warrant ? thir last prooff they cite out of the gospel , which makes as little for them ; matth. 23. 23 ; where our saviour denouncing woe to the scribes and pharises , who paid tithe so exactly , and omitted waightier matters , tels them , that these they ought to have don , that is , to have paid tithes . for our saviour spake then to those who observd the law of moses , which was yet not fully abrogated , till the destruction of the temple . and by the way here we may observe out of thir own prooff , that the scribes and pharises , though then chief teachers of the people , such at least as were not levites , did not take tithes , but paid them : so much less covetous were the scribes and pharises in those worst times then ours at this day . this is so apparent to the reformed divines of other countreys , that when any one of ours hath attempted in latine to maintain this argument of tithes , though a man would think they might suffer him without opposition in a point equally tending to the advantage of all ministers , yet they forbear not to oppose him , as in a doctrin not fit to pass unoppos'd under the gospel . which shews the modestie , the contentednes of those forein pastors with the maintenance given them , thir sinceritie also in the truth , though less gainful , and the avarice of ours : who through the love of their old papistical tithes , consider not the weak arguments , or rather conjectures and surmises which they bring to defend them . on the other side , although it be sufficient to have prov'd in general the abolishing of tithes , as part of the judaical or ceremonial law , which is abolishd all , as well that before as that after moses , yet i shall further prove them abrogated by an express ordinance of the gospel , founded not on any type , or that municipal law of moses , but on moral , and general equitie , given us instead : 1 cor. 9. 13 , 14. know ye not , that they who minister about holy things , live of the things of the temple ; and they which wait at the altar , are partake●s with the altar ? so also the lord hath ordaind , that they who preach the gospel , should live of the gospel . he saith not , should live on things which were of the temple or of the altar , of which were tithes , for that had given them a cleer title : but abrogating that former law of moses , which determind what and how much , by a later ordinance of christ , which leaves the what and how much indefinit and free , so it be sufficient to live on , he saith , the lord hath so ordaind , that they who preach the gospel , should live of the gospel ; which hath neither temple , altar nor sacrifice : heb. 7. 13. for he of whom these things are spoken , pertaineth to another tribe , of which no man gave attendance at the altar : his ministers therefor cannot thence have tithes . and where the lord hath so ordaind , we may finde easily in more then one evangelist : luke 10. 7 , 8. in the same house remane , eating and drinking such things as they give : for the laborer is worthy of his hire , &c. and into whatsoever citie you enter , and they receive you , eat such things as are set before you . to which ordinance of christ it may seem likeliest , that the apostle referrs us both here and 1 tim. 5. 18 , where he cites this as the saying of our saviour , that the laborer is worthy of his hire : and both by this place of luke , and that of matth. 10. 9 , 10 , 11 , it evidently appeers that our saviour ordaind no certain maintenance for his apostles or ministers publickly or privatly in house or citie receivd , but that , what ever it were , which might suffice to live on : and this not commanded or proportiond by abram or by moses , whom he might easily have here cited , as his manner was , but declar'd only by a rule of common equitie which proportions the hire as well to the abilitie of him who gives as to the labor of him who receives , and recommends him only as worthy , not invests him with a legal right . and mark wheron he grounds this his ordinance ; not on a perpetual right of tithes from melchisedec , as hirelings pretend , which he never claimd either for himself , or for his ministers , but on the plane and common equitie of rewarding the laborer ; worthy somtimes of single , somtimes of double honor , not proportionable by tithes . and the apostle in this forecited chapter to the corinthians , vers. 11 , affirms it to be no great recompence , if carnal things be reapd for spiritual sown ; but to mention tithes , neglects here the fittest occasion that could be offerd him , and leaves the rest free and undetermind . certainly if christ or his apostles had approv'd of tithes , they would have either by writing or tradition recommended them to the church : and that soone would have appeerd in the practise of those primitive and the next ages . but for the first three hundred years and more , in all the ecclesiastical storie , i finde no such doctrin or example : though error by that time had brought back again priests , altars and oblations ; and in many other points of religion had miserably judaiz'd the church . so that the defenders of tithes , after a long pomp and tedious preparation out of heathen authors , telling us that tithes were paid to hercules and apollo , which perhaps was imitated from the jewes , and as it were bespeaking our expectation , that they will abound much more with autorities out of christian storie , have nothing of general approbation to beginn with from the first three or four ages , but that which abundantly serves to the confutation of thir tithes ; while they confess that churchmen in those ages livd meerly upon freewill offerings . neither can they say , that tithes were not then paid for want of a civil magistrate to ordain them , for christians had then also lands , and might give out of them what they pleasd ; and yet of tithes then given we finde no mention . and the first christian emperors , who did all things as bishops advis'd them , suppli'd what was wanting to the clergy not out of tithes , which were never motiond , but out of thir own imperial revenues ; as is manifest in eusebius , theodorit and sozomen , from constantine to arcadius . hence those ancientest reformed churches of the waldenses , if they rather continu'd not pure since the apostles , deni'd that tithes were to be given , or that they were ever given in the primitive church ; as appeers by an ancient tractate inserted in the bohemian historie . thus far hath the church bin alwaies , whether in her prime , or in her ancientest reformation , from the approving of tithes : nor without reason ; for they might easily perceive that tithes were fitted to the jewes only , a national church of many incomplete synagogues , uniting the accomplishment of divine worship in one temple ; and the levites there had thir tithes paid where they did thir bodilie work ; to which a particular tribe was set apart by divine appointment , not by the peoples election : but the christian church is universal ; not ti'd to nation , dioces or parish , but consisting of many particular churches complete in themselves ; gatherd , not by compulsion or the accident of dwelling nigh together , but by free consent chusing both thir particular church and thir church-officers . wheras if tithes be set up , all these christian privileges will be disturbd and soone lost , and with them christian libertie . the first autoritie which our adversaries bring , after those fabulous apostolic canons , which they dare not insist upon , is a provincial councel held at cullen , where they voted tithes to be gods rent , in the year three hundred fifty six ; at the same time perhaps when the three kings reignd there , and of like autoritie . for to what purpose do they bring these trivial testimonies , by which they might as well prove altars , candles at noone , and the greatest part of those superstitions , fetchd from paganism or jewism , which the papist , inveigl'd by this fond argument of antiquitie , retains to this day ? to what purpose those decrees of i know not what bishops , to a parlament and people who have thrown out both bishops and altars , and promisd all reformation by the word of god ? and that altars brought tithes hither , as one corruption begott another , is evident by one of those questions which the monk austin propounded to the pope , concerning those things , which by offerings of the faithful came to the altar ; as beda writes , l. 1. c. 27. if then by these testimonies we must have tithes continu'd , we must again have altars . of fathers , by custom so calld , they quote ambrose , augustin , and som other ceremonial doctors of the same leaven : whose assertion without pertinent scripture , no reformed church can admitt ; and what they vouch , is founded on the law of moses , with which , every where pitifully mistaken , they again incorporate the gospel ; as did the rest also of those titular fathers , perhaps an age or two before them , by many rights and ceremonies , both jewish and heathenish introduc'd ; whereby thinking to gain all , they lost all : and instead of winning jewes and pagans to be ▪ christians ▪ by too much condescending they turnd christians into jewes and pagans . to heap such unconvincing ▪ citations as these in religion , wherof the scripture only is our rule , argues not much learning nor judgment , but the lost labor of much unprofitable reading . and yet a late hot quaerist for tithes , whom ye may know by his wits lying ever beside him in the margent , to be ever beside his wits in the text , a fierce reformer once , now ranckl'd with a contrary heat , would send us back , very reformedly indeed , to learn reformation from tyndarus and rebuffus , two canonical promooters . they produce next the ancient constitutions of this land , saxon laws , edicts of kings , and thir counsels , from athelstan , in the year nine hundred twenty eight , that tithes by statute were paid : and might produce from ina , above two hundred years before , that romescot , or peters penny , was by as good statute law paid to the pope , from seven hundred twenty five , and almost as long continu'd . and who knows not that this law of tithes was enacted by those kings and barons upon the opinion they had of thir divine right , as the very words import of edward the confessor , in the close of that law : for so blessed austin preachd and taught ; meaning the monk , who first brought the romish religion into england from gregory the pope ▪ and by the way i add , that by these laws , imitating the law of moses , the third part 〈◊〉 tithes only was the priests due ; the other two were appointed for the poor , and to adorne or repare churches ; as the canons of ecbert and elfric witnes : concil. brit. if then these laws were founded upon the opinion of divine autoritie , and that autoritie be found mistaken and erroneous , as hath bin fully manifested , it follows , that these laws fall of themselves with thir fals foundation . but with what face or conscience can they alleage moses , or these laws for tithes , as they now enjoy or exact them ; wherof moses ordains the owner , as we heard before , the stranger , the fatherles and the widdow partakers with the levite ; and these fathers which they cite , and these though romish rather then english laws , allotted both to priest and bishop the third part only . but these our protestant , these our new reformed english presbyterian divines , against thir own cited authors , and to the shame of thir pretended reformation , would engross to themselves all tithes by statute ; and supported more by thir wilful obstinacie and desire of filthie lucre then by these both insufficient and impertinent autorities , would perswade a christian magistracie and parlament , whom we trust god hath restor'd for a happier reformation , to impose upon us a judaical ceremonial law , and yet from that law to be more irregular and unwarrantable , more complying with a covetous clergie , then any of those popish kings and parlaments alleagd . another shift they have to plead , that tithes may be moral as well as the sabbath , a tenth of fruits as well as a seaventh of dayes . i answer , that the prelats who urge this argument , have least reason to use it ; denying morality in the sabbath , and therin better agreeing with reformed churches abroad then the rest of our divines . as therefor the seaventh day is not moral , but a convenient recourse of worship in fit season , whether seaventh or other number , so neither is the tenth of our goods , but only a convenient subsistence morally due to ministers . the last and lowest sort of thir arguments , that men purchas'd not thir tithe with thir land and such like pettifoggerie , i omitt ; as refuted sufficiently by others : i omitt also thir violent and irreligious exactions , related no less credibly : thir seising of pots and pans from the poor , who have as good right to tithes as they ; from som , the very beds ; thir sueing and imprisoning ; worse then when the canon law was in force ; worse then when those wicked sons of eli were priests , whose manner was thus to seise thir pretended priestly due by force , 1 sam. 2. 12 , &c. whereby men abhorrd the offering of the lord ; and it may be feard that many will as much abhorr the gospel , if such violence as this be sufferd in her ministers , and in that which they also pretend to be the offering of the lord . for those sons of belial within som limits made seisure of what they knew was thir own by an undoubted law ; but these , from whom there is no sanctuarie , seise out of mens grounds , out of mens houses thir other goods of double , somtimes of treble value , for that , which did not covetousnes and rapine blinde them , they know to be not thir own by the gospel which they preach . of som more tolerable then these , thus severely god hath spoken : esa. 46. 10 , &c. they are greedy dogs ; they all look to thir own way , every one for his gain , from his quarter . with what anger then will he judge them who stand not looking , but under colour of a divine right , fetch by force that which is not thir own , taking his name not in vain , but in violence ? nor content as gehazi was to make a cunning , but a constraind advantage of what thir master bids them give freely , how can they but returne smitten , worse then that sharking minister , with a spiritual leprosie ? and yet they cry out sacrilege , that men will not be gulld and baffl'd the tenth of thir estates by giving credit to frivolous pretences of divine right . where did god ever cleerly declare to all nations , or in all lands ( and none but fooles part with thir estates , without cleerest evidence , on bare supposals and presumptions of them who are the gainers thereby ) that he requir'd the tenth as due to him or his son perpetually and in all places ? where did he demand it , that we might certainly know , as in all claimes of temporal right is just and reasonable ? or if demanded , where did he assigne it , or by what evident conveyance to ministers ? unless they can demonstrate this by more then conjectures , thir title can be no better to tithes then the title of gehazi was to those things which by abusing his masters name he rookd from naaman . much less where did he command that tithes should be fetchd by force , where left not under the gospel whatever his right was , to the freewilloffrings of men ? which is the greater sacrilege , to bely divine autoritie , to make the name of christ accessory to violence , and , robbing him of the very honor which he aimd at in bestowing freely the gospel , to committ simonie and rapin , both secular and ecclesiastical , or on the other fide , not to give up the tenth of civil right and proprietie to the tricks and impostures of clergie men , contriv'd with all the art and argument that thir bellies can invent or suggest ; yet so ridiculous and presuming on the peoples dulnes or superstition , as to think they prove the divine right of thir maintenance by abram paying tithes to melchisedec , when as milchisedec in that passage rather gave maintenance to abram ; in whom all both priests and ministers , as well as lay-men paid tithes , not receivd them . and because i affirmd above , beginning this first part of my discourse , that god hath given to ministers of the gospel that maintenance only which is justly given them , let us see a little what hath bin thought of that other maintenance besides tithes , which of all protestants , our english divines either only or most apparently both require and take . those are , fees for christnings , marriages , and burials : which , though whoso will may give freely , yet being not of right , but of free gift , if they be exacted or establishd , they become unjust to them who are otherwise maintaind ; and of such evil note , that even the councel of trent , l. 2. p. 240 , makes them lyable to the laws against simonie , who take or demand fees for the administring of any sacrament : che la sinodo volendo levare gli abusi introdotti , &c. and in the next page , with like severity condemns the giving or taking for a benefice , and the celebrating of marriages , christnings , and burials , for fees exacted or demanded : nor counts it less simonie to sell the ground or place of burial . and in a state assembly at orleans , 1561 , it was decreed , che non si potesse essi ger cosa alcuna , &c , p. 429. that nothing should be exacted for the administring of sacraments , burials , or any other spiritual funstion . thus much that councel , of all others the most popish , and this assembly of papists , though , by thir own principles , in bondage to the clergie , were induc'd , either by thir own reason and shame , or by the light of reformation then shining in upon them , or rather by the known canons of many councels and synods long before , to condemne of simonie spiritual fees demanded . for if the minister be maintaind for his whole ministry , why should he be twice paid for any part therof ? why should he , like a servant , seek vailes over and above his wages ? as for christnings , either they themselves call men to baptism , or men of themselves com : if ministers invite , how ill had it becomd john the baptist to demand fees for his baptising , or christ for his christnings ? far less becoms it these now , with a greedines lower then that of tradesmen calling passengers to thir shop , and yet paid before-hand , to ask again , for doing that which those thir founders did freely . if men of themselves com to be baptiz'd , they are either brought by such as already pay the minister , or com to be one of his disciples and maintainers : of whom to ask a fee as it were for entrance , is a piece of paultry craft or caution , befitting none but beggarly artists . burials and marriages are so little to be any part of thir gain , that they who consider well , may finde them to be no part of thir function . at burials thir attendance they alleage on the corps ; all the guests do as much unhir'd : but thir praiers at the grave ; superstitiously requir'd : yet if requir'd , thir last performance to the deceasd of thir own flock . but the funeral sermon : at thir choise : or if not , an occasion offerd them to preach out of season , which is one part of thir office . but somthing must be spoken in praise : if due , thir duty ; if undue , thir corruption : a peculiar simonie of our divines in england only . but the ground is broken , and especially thir unrighteous possession , the chancel . to sell that will not only raise up in judgment the councel of trent against them , but will lose them the best champion of tithes , thir zealous antiquary , sir hen : spelman ; who in a book written to that purpose , by many cited canons , and som even of times corruptest in the church , proves that fees exacted or demanded for sacraments , marriages , burials , and especially for interring , are wicked , accursed , simoniacal and abominable . yet thus is the church , for all this noise of reformation , left still unreformd , by the censure of thir own synods , thir own favorers , a den of theeves and robbers . as for marriages that ministers should meddle with them , as not sanctifi'd or legitimat without their celebration , i finde no ground in scripture either of precept or example . likeliest it is ( which our selden hath well observd , l. 2. c. 28 , ux . eb. ) that in imitation of heathen priests who were wont at nuptials to use many rites and ceremonies , and especially , judging it would be profitable , and the increase of thir autoritie , not to be spectators only in busines of such concernment to the life of man , they infinuated that marriage was not holy without their benediction , and for the better colour , made it a sacrament ; being of it self a civil ordinance , a houshold contract , a thing indifferent and free to the whole race of mankinde , not as religious , but as men : best , indeed , undertaken to religious ends , and , as the apostle saith , 1 cor. 7 , in the lord . yet not therefor invalid or unholy without a minister and his pretended necessary hallowing , more then any other act , enterprise or contract of civil life , which ought all to be don also in the lord and to his glorie . all which , no less then marriage , were by the cunning of priests heretofore , as material to thir profit , transacted at the altar . our divines denie it to be a sacrament ; yet retaind the celebration , till prudently a late parlament recoverd the civil liberty of marriage from thir incroachment ; and transferrd the ratifying and registring therof from the canonical shop to the proper cognisance of civil magistrates seeing then , that god hath given to ministers under the gospel , that only which is justly given them , that is to say , a due and moderat livelihood , the hire of thir labor , and that the heave-offering of tithes is abolishd with the altar , yea though not abolishd , yet lawles , as they enjoy them , thir melchisedecian right also trivial and groundles , and both tithes and fees , if exacted or establishd , unjust and scandalous , we may hope , with them remov'd , to remove hirelings in som good measure , whom these tempting baits , by law especially to be recoverd , allure into the church . the next thing to be considerd in the maintenance of ministers , is by whom it should be given . wherin though the light of reason might sufficiently informe us , it will be best to consult the scripture : gal. 6. 6. let him that is taught in the word , communicate , to him that teacheth , in all good things : that is to say , in all manner of gratitude , to his abilitie . 1 cor. 9. 11. if we have sown unto you spiritual things , is it a great matter if we reap your carnal things ? to whom therefor hath not bin sown , from him wherefor should be reapd ? 1 tim. 5. 17. let the elders that rule well , be counted worthie of double honor ; especially they who labor in the word and doctrin . by these places we see , that recompence was given either by every one in particular who had bin instructed , or by them all in common , brought into the church-treasurie , and distributed to the ministers according to thir several labors : and that was judgd either by som extraordinarie person , as timothie , who by the apostle was then left evangelist at ephesus , 2 tim. 4. 5 , or by som to whom the church deputed that care . this is so agreeable to reason and so cleer , that any one may perceive what iniquitie and violence hath prevaild since in the church , whereby it hath bin so orderd , that they also shall be compelld to recompence the parochial minister , who neither chose him for thir teacher , nor have receivd instruction from him , as being either insufficient , or not resident , or inferior to whom they follow ; wherin to barr them thir choise , is to violate christian liberty . our law-books testifie , that before the councel of lateran , in the year 1179 , and the fifth of our henry 2 , or rather before a decretal epistle of pope innocent the third , about 1200 , and the first of king john , any man might have given his tithes to what spiritual person he would : and , as the l. coke notes on that place , instit. part 2 , that this decretal bound not the subjects of this realm ; but , as it seemd just and reasonable . the pope took his reason rightly from the above cited place , 1 cor. 9. 11 : but falsly suppos'd every one to be instructed by his parishpriest . whether this were then first so decreed or rather long before , as may seem by the laws of edgar and canute , that tithes were to be paid , not to whom he would that paid them , but to the cathedral church or the parishpriest , it imports not ; since the reason which they themselves bring , built on fals supposition , becoms alike infirme and absurd , that he should reap from me , who sows not to me ; bee the cause either his defect , or my free choise . but here it will be readily objected , what if they who are to be instructed be not able to maintain a minister , as in many villages ? i answer , that the scripture shews in many places what ought to be don herin . first i offer it to the reason of any man , whether he think the knowledge of christian religion harder then any other art or science to attain . i suppose he will grant that it is far easier ; both of it self , and in regard of gods assisting spirit , not particularly promisd us to the attainment of any other knowledge , but of this only : since it was preachd as well to the shepherds of bethleem by angels , as to the eastern wisemen by that starr : and our saviour declares himself anointed to preach the gospel to the poore , luke 4. 18. then surely to thir capacitie . they who after him first taught it , were otherwise unlearned men : they who before hus and luther first reformd it , were for the meanenes of thir condition calld , the poore men of lions : and in flanders at this day , les gueus , which is to say , beggars . therefor are the scriptures translated into every vulgar tongue , as being held in main matters of belief and salvation , plane and easie to the poorest : and such no less then thir teachers have the spirit to guide them in all truth , jo●. 14. 26 , & 16. 13. hence we may conclude , if men be not all thir life time under a teacher to learn logic , natural philosophie , ethics or mathematics , which are more difficult , that certainly it is not necessarie to the attainment of christian knowledge that men should sit all thir life long at the feet of a pulpited divine ; while he , a lollard indeed over his elbow-cushion , in almost the seaventh part of 40. or 50. years teaches them scarce half the principles of religion ; and his sheep oft-times sit the while to as little purpose of benifiting as the sheep in thir pues at smithfield ; and for the most part by som simonie or other , bought and sold like them : or , if this comparison be too low , like those woemen , 1 tim. 3. 7. ever learning and never attaining ; yet not so much through thir own fault , as through the unskilful and immethodical teaching of thir pastor , teaching here and there at random out of this or that text as his ease or fansie , and oft-times as his stealth guides him . seeing then that christian religion may be so easily attaind , and by meanest capacities , it cannot be much difficult to finde waies , both how the poore , yea all men may be soone taught what is to be known of christianitie , and they who teach them , recompenc'd . first , if ministers of thir own accord , who pretend that they are calld and sent to preach the gospel , those especially who have no particular flock , would imitate our saviour and his disciples who went preaching through the villages , not only through the cities , matth. 9. 35 , mark 6. 6 , luke 13. 22 , acts 8. 25. and there preachd to the poore as well as to the rich , looking for no recompence but in heaven : john 4. 35 , 36. looke on the fields ; for they are white alreadie to harvest : and he that reapeth , receiveth wages , and gathereth fruit unto life eternal . this was their wages . but they will soone reply , we our selves have not wherewithall ; who shall bear the charges of our journey ? to whom it may as soone be answerd , that in likelihood they are not poorer then they who did thus ; and if they have not the same faith which those disciples had to trust in god and the promise of christ for thir mainten●nce as they did , and yet intrude into the ministerie without any livelihood of thir own , they cast themselves into a miserable hazzard or temptation , and oft-times into a more miserable necessitie , either to starve , or to please thir paymasters rather them god : and give men just cause to suspect , that they came neither calld nor sent from above to preach the word , but from below , by the instinct of thir own hunger , to feed upon the church . yet grant it needful to allow them both the charges of thir jorn●y and the hire of thir labor , it will belong next to the charitie of richer congregations , where most commonly they abound with teachers , to send som of thir number to the villages round , as the apostles from jerusalem sent peter and john to the citie and villages of samaria , acts 8. 14 , 25 ; or as the church at jerusalem sent barnabas to antioch , chap. 11. 22 ; and other churches joining sent luke to travail with paul , 2 cor. 8. 19 : though whether they had thir charges born by the church or no , it be not recorded . if it be objected that this itinerarie preaching will not serve to plant the gospel in those places , unless they who are sent , abide there som competent time , i answer , that if they stay there a year or two , which was the longest time usually staid by the apostles in one place , it may suffice to teach them , who will attend and learn , all the points of religion necessary to salvation ; then sorting them into several congregations of a moderat number , out of the ablest and zealousest among them to create elders , who , exercising and requiring from themselves what they have learnd ( for no learning is retaind without constant exercise and methodical repetition ) may teach and govern the rest : and so exhorted to continue faithful and stedfast , they may securely be committed to the providence of god and the guidance of his holy spirit , till god may offer som opportunitie to visit them again and to confirme them : which when they have don , they have don as much as the apostles were wont to do in prop●gating the gospel , acts 14. 23. and when they had ordaind them elders in every church , and had praied with fasting , they commended them to the lord , on whom they beleevd . and in the same chapter , vers. 21 , 22 , when they had preachd the gospel to that citie , and had taught many , they returned again to lystra and to iconium and antioch , confirming the soules of the disciples , and exhorting them to continue in the faith . and chap. 15. 36. let us go again and visit our brethren . and vers. 41. he went thorow syria and cilicia , confirming the churches . to these i might add other helps , which we enjoy now , to make more easie the attainment of christian religion by the meanest : the entire scripture translated into english with plenty of notes ; and som where or other , i trust , may be found som wholsom bodie of divinitie , as they call it , without schoole terms and metaphysical notions , which have obscur'd rather then explan'd our religion , and made it seem difficult without cause . thus taught once for all , and thus now and then visited and confirmd , in the most destitute and poorest places of the land , under the government of thir own elders performing all ministerial offices among them , they may be trusted to meet and edifie one another whether in church or chappel , or , to save them the trudging of many miles thether , neerer home , though in a house or barn . for notwithstanding the gaudy superstition of som devoted still ignorantly to temples , we may be well assur'd that he who disdaind not to be laid in a manger , disdains not to be preachd in a barn ; and that by such meetings as these , being , indeed , most apostolical and primitive , they will in a short time advance more in christian knowledge and reformation of life , then by the many years preaching of such an incumbent , i may say , such an incubus oft times , as will be meanly hir'd to abide long in those places . they have this left perhaps to object further , that to send thus and to maintaine , though but for a year or two , ministers and teachers in several places , would prove chargeable to the churches , though in towns and cities round about . to whom again i answer , that it was not thought so by them who first thus propagated the gospel , though but few in number to us , and much less able to sustain the expence . yet this expence would be much less , then to hire incumbents or rather incumbrances , for life-time ; and a great means ( which is the subject of this discourse ) to diminish hirelings . but be the expence less or more , if it be found burdensom to the churches , they have in this land an easie remedie in thir recourse to the civil magistrate ; who hath in his hands the disposal of no small revenues ; left , perhaps , anciently to superstitious , but meant undoubtedly to good and best uses ; and therefor , once made publick , appliable by the present magistrate to such uses as the church or solid reason from whomsoever shall convince him to think best . and those uses may be , no doubt , much rather then as glebes and augmentations are now bestowd , to grant such requests as these of the churches ; or to erect in greater number all over the land schooles and competent libraries to those schooles , where languages and arts may be taught free together , without the needles , unprofitable and inconvenient removing to another place . so all the land would be soone better civiliz'd , and they who are taught freely at the publick cost , might have thir education given them on this condition , that therewith content , they should not gadd for preferment out of thir own countrey , but continue there thankful for what they receivd freely , bestowing it as freely on thir countrey , without soaring above the meannes wherin they were born . but how they shall live when they are thus bred and dismissd , will be still the sluggish objection . to which is answerd , that those publick foundations may be so instituted , as the youth therin may be at once brought up to a competence of learning and to an honest trade ; and the hours of teaching so orderd , as thir studie may be no hindrance to thir labor or other calling . this was the breeding of s. paul , though born of no mean parents , a free citizen of the roman empire : so little did his trade debase him , that it rather enabld him to use that magnanimitie of preaching the gospel through asia and europe at his own charges : thus those preachers among the poor waldenses , the ancient stock of our reformation , without these helps which i speak of , bred up themselves in trades , and especially in physic and surgery as well as in the studie of scripture ( which is the only true theologie ) that they might be no burden to the church ; and by the example of christ , might cure both soul and bodie ; through industry joining that to their ministerie , which he joind to his by gift of the spirit . thus relates peter gilles in his historie of the waldenses in piemont . but our ministers think scorn to use a trade , and count it the reproach of this age , that tradesmen preach the gospel . it were to be wishd they were all tradesmen ; they would not then so many of them , for want of another trade , make a trade of thir preaching : and yet they clamor that tradesmen preach ; and yet they preach , while they themselves are the worst tradesmen of all . as for church-endowments and possessions , i meet with none considerable before constantine , but the houses and gardens where they met , and thir places of burial : and i perswade me , that from them the ancient waldenses , whom deservedly i cite so often , held , that to endow churches is an evil thing ; and , that the church then fell off and turnd whore sitting on that beast in the revelation , when under pope sylvester she receivd those temporal donations . so the forecited tractate of thir doctrin testifies . this also thir own traditions of that heavenly voice witnesd , and som of the ancient fathers then living , foresaw and deplor'd . and indeed , how could these endowments thrive better with the church , being unjustly taken by those emperors , without suffrage of the people , out of the tributes and publick lands of each citie , whereby the people became liable to be oppressd with other taxes . being therefor given for the most part by kings and other publick persons , and so likeliest out of the publick , and if without the peoples consent , unjustly , however to publick ends of much concernment to the good or evil of a common-wealth , and in that regard made publick though given by privat persons , or which is worse , given , as the clergie then perswaded men , for thir soul's health , a pious gift , but as the truth was , oft times a bribe to god or to christ for absolution , as they were then taught , from murders , adulteries , and other hainous crimes , what shall be found heretofore given by kings or princes out of the publick , may justly by the magistrate be recalld and reappropriated to the civil revenue : what by privat or publick persons out of thir own , the price of blood or lust , or to som such purgatorious and superstitious uses , not only may but ought to be taken off from christ , as a foul dishonor laid upon him , or not impiously given , nor in particular to any one , but in general to the churches good , may be converted to that use , which shall be judgd tending more directly to that general end . thus did the princes and cities of germany in the first reformation ; and defended thir so doing by many reasons , which are set down at large in sleidan , l. 6 , an. 1526 , and l. 11 , an. 1537 , and l. 13 , an. 1540. but that the magistrate either out of that church revenue which remanes yet in his hand , or establishing any other maintenance instead of tithe , should take into his own power the stipendiarie maintenance of church-ministers , or compell it by law , can stand neither with the peoples right nor with christian liberty , but would suspend the church wholly upon the state , and turn her ministers into statepensioners . and for the magistrate in person of a nursing father to make the church his meer ward , as alwaies in minoritie , the church , to whom he ought as a magistrate , esa. 49. 23 , to bow down with his face toward the earth , and lick up the dust of her feet , her to subject to his political drifts or conceivd opinions by mastring her revenue , and so by his examinant committies to circumscribe her free election of ministers , is neither just nor pious ; no honor don to to the church , but a plane dishonor : and upon her , whose only head is in heaven , yea upon him , who is her only head , sets another in effect , and , which is most monstrous , a human on a heavenly , a carnal on a spiritual , a political head on an ecclesiastical bodie ; which at length by such heterogeneal , such incestuous conjunction , transformes her oft-times into a beast of many heads and many horns . for if the chu●ch be of all societies the holiest on earth , and so to be reverenc'd by the magistrate , not to trust her with her own belief and integritie , and therefor not with the keeping , at least with the disposing of what revenue shall be found justly and lawfully her own , is to count the church not a holy congregation , but a pack of giddy or dishonest persons , to be rul'd by civil power in sacred affairs . but to proceed further in the truth yet more freely , seeing the christian church is not national , but consisting of many particular congregations , subject to many changes , as well through civil accidents as through schism and various opinions , not to be decided by any outward judge , being matters of conscience , whereby these pretended church-revenues , as they have bin ever , so are like to continue endles matter of dissention both between the church and magistrate , and the churches among themselves , there will be found no better remedie to these evils , otherwise incurable , then by the incorruptest councel of those waldenses , our first reformers , to remove them as a pest , an apple of discord in the church , ( for what els can be the effect of riches and the snare of monie in religion ▪ ) and to convert them to those more profitable uses above expressd or other such as shall be judgd most necessarie ; considering that the church of christ was founded in poverty rather then in revenues , stood purest and prosperd best without them , receivd them unlawfully from them who both erroneously and unjustly , somtimes impiously , gave them , and so justly was ensnar'd and corrupted by them . and least it be thought that these revenues withdrawne and better imploid , the magistrate ought in stead to settle by statute som maintenance of ministers , let this be considerd first , that it concerns every mans conscience to what religion he contributes ; and that the civil magistrate is intrusted with civil rights only , not with conscience , which can have no deputy or representer of it self , but one of the same minde : next , that what each man gives to the minister , he gives either as to god , or as to his teacher ; if as to god , no civil power can justly consecrate to religious uses any part either of civil revenue , which is the peoples , and must save them from other taxes , or of any mans proprietie , but god by special command , as he did by moses , or the owner himself by voluntarie intention and the perswasion of his giving it to god ; forc'd consecrations out of another mans estate are no better then forc'd vowes ; hateful to god , who loves a chearful giver ; but much more hateful , wrung out of mens purses to maintaine a disapprov'd ministerie against thir conscience ; however , unholy , infamous and dishonorable to his ministers and the free-gospel , maintaind in such unworthy manner as by violence and extortion : if he give it as to his teacher , what justice or equitie compells him to pay for learning that religion which leaves freely to his choise whether he will learn it or no , whether of this teacher or another , and especially to pay for what he never learnd , or approves not ; whereby , besides the wound of his conscience , he becoms the less able to recompence his true teacher ? thus far hath bin enquir'd by whom church-ministers ought to be maintaind ; and hath bin prov'd most natural , most equal and agreeable with scripture , to be by them who receive thir teaching ; and by whom , if they be unable . which waies well observd , can discourage none but hirelings , and will much lessen thir number in the church . it remanes lastly to consider in what manner god hath ordaind that recompence be given to ministers of the gospel : and by all scripture it will appeer that he hath given it them not by civil law and freehold , as they claim , but by the benevolence and free gratitude of such as receive them : luke 10. 7 , 8. eating and drinking such things as they give you . if they receive you , eate such things as are set before you . matth. 10. 7 , 8. as ye go , preach , saying , the kingdome of god is at hand , &c. freely ye have receivd , freely give . if god have ordaind ministers to preach freely , whether they receive recompence or not , then certainly he hath forbidd both them to compell it , and others to compell it for them . but freely given , he accounts it as given to himself : phillip . 4. 16 , 17 , 18. ye sent once and again to my necessitie . not because i desire a gift ; but i desire fruit that may abound to your account . having receivd of epaphroditus the things which were sent from you , an odour of sweet smell , a sacrifice acceptable , well pleasing to god . which cannot be from force or unwillingnes . the same is said of almes , heb. 13. 16. to do good and to communicate , forgett not : for with such sacrifices god is well pleasd . whence the primitive church thought it no shame to receive all thir maintenance as the almes of thir auditors . which they who defend tithes , as if it made for thir cause , when as it utterly confutes them , omitt not to set down at large ; proving to our hands out of origen , tertullian , cyprian , and others , that the clergie livd at first upon the meer benevolence of thir hearers : who gave what they gave , not to the clergie , but to the church ; out of which the clergie had thir portions given them in baskets ; and were thence calld sportularii , basket-clerks : that thir portion was a very mean allowance , only for a bare livelihood ; according to those precepts of our saviour , matth. 10. 7 , the rest was distributed to the poore . they cite also out of prosper , the disciple of st. austin , that such of the clergie as had means of thir own , might not without sin partake of church-maintenance ; not receiving thereby food which they abound with , but feeding on the sins of other men : that the holy ghost saith of such clergie men , they eat the sins of my people : and that a councel at antioch , in the year 340 , sufferd not either priest or bishop to live on church-maintenance without necessitie . thus far tithers themselves have contributed to thir own confutation , by confessing that the church livd primitively on almes . and i add , that about the year 359 , constantius the emperor having summond a general councel of bishops to ariminum in italie , and provided for thir subsistence there , the british and french bishops judging it not decent to live on the publick , chose rather to be at thir own charges . three only out of britain constraind through want , yet refusing offerd assistance from the rest , accepted the emperor's provision ; judging it more convenient to subsist by publick then by privat sustenance . whence we may conclude , that bishops then in this iland had thir livelihood only from benevolence : in wch regard this relater sulpitius severus , a good author of the same time , highly praises them . and the waldenses , our fi●st reformers , both from the scripture and these primitive examples , maintaind those among them who bore the office of ministers , by almes only . take thir very words from the historie written of them in french , part. 3. l. 2. c. 2. la nourriture & ce de quoy nous sommes couverts &c. our food & cloathing is sufficiently administerd & given to us by way of gratuitie and almes , by the good people whom we teach . if then by almes and benevolence , not by legal force , not by tenure of freehold or copyhold : for almes , though just , cannot be compelld ; and benevolence forc'd , is malevolence rather , violent and inconsistent with the gospel ; and declares him no true minister therof , but a rapacious hireling rather , who by force receiving it , eats the bread of violence and exaction , no holy or just livelihood , no not civilly counted honest ; much less beseeming such a spiritual ministry . but , say they , our maintenance is our due , tithes the right of christ , unseparable from the priest , no where repeald ; if then , not otherwise to be had , by law to be recoverd : for though paul were pleasd to forgoe his due , and not to use his power , 1 cor. 9. 12 , yet he had a power , v. 4 , and bound not others . i answer first , because i see them still so loath to unlearn thir decimal arithmetic , and still grasp thir tithes as inseparable from a priest , that ministers of the gospel are not priests ; and therefor separated from tithes by thir own exclusion ; being neither calld priests in the new testament , nor of any order known in scripture : not of melchisedec , proper to christ only ; not of aaron , as they themselves will confess ; and the third priesthood , only remaining , is common to all the faithful . but they are ministers of our high priest . true ; but not of his priesthood , as the levites were to aaron : for he performs that whole office himself incommunicably . yet tithes remane , say they , still unreleasd , the due of christ ; and to whom payable , but to his ministers ? i say again , that no man can so understand them , unless christ in som place or other so claim them . that example of abram argues nothing but his voluntarie act ; honor once only don , but on what consideration , whether to a priest or to a king , whether due the honor , arbitrarie that kinde of honor or not , will after all contending be left still in meer conjecture : which must not be permitted in the claim of such a needy and suttle spiritual corporation pretending by divine right to the tenth of all other mens estates ; nor can it be allowd by wise men or the verdit of common law . and the tenth part , though once declar'd holy , is declar'd now to be no holier then the other nine , by that command to peter act. 10. 15. 28 : whereby all distinction of holy and unholy is remov'd from all things . tithes therefor though claimd , and holy under the law , yet are now releasd and quitted both by that command to peter , and by this to all ministers , above-cited luke 10 ; eating and drinking such things as they give you : made holy now by thir free gift only . and therefor s. paul , 1 cor. 9. 4 , asserts his power , indeed ; but of what ? not of tithes , but , to eat and drink such things as are given in reference to this command : which he calls not holy things or things of the gospel , as if the gospel had any consecrated things in answer to things of the temple , v. 13 , but he calls them your carnal things , v. 11. without changing thir property . and what power had he ? not the power of force but of conscience only , whereby he might lawfully and without scruple live on the gospel ; receiving what was given him , as the recompence of his labor . for if christ the master hath professd his kingdom to be not of this world , it suits not with that profession either in him or his ministers to claim temporal right from spiritual respects . he who refus'd to be the divider of an inheritance between two brethren , cannot approve his ministers by pretended right from him to be dividers of tenths and free-holds out of other mens possessions , making thereby the gospel but a cloak of carnal interest , and , to the contradiction of thir master , turning his heavenly kingdom into a kingdom of this world , a kingdom of force and rapin . to whom it will be one day thunderd more terribly then to gehazi , for thus dishonoring a far greater master and his gospel , is this a time to receive monie and to receive garments and olive-yards and vinyards and sheep and oxen ? the leprosie of naaman linkd with that apostolic curse of perishing imprecated on simon magus , may be feard will cleave to such and to thir seed for ever . so that when all is don , and bellie hath us'd in vain all her cunning shifts , i doubt not but all true ministers , considering the demonstration of what hath bin here prov'd , will be wise , and think it much more tolerable to hear , that no maintenance of ministers , whether tithes or any other , can be settl'd by statute ; but must be given by them who receive instruction ; and freely given , as god hath ordaind . and indeed what can be a more honorable maintenance to them , then such whether almes or willing oblations as these , which being accounted both alike as given to god , the only acceptable sacrifices now remaining , must needs represent him who receives them much in the care of god and neerly related to him , when not by worldly force and constraint , but with religious awe and reverence , what is given to god , is given to him , and what to him , accounted as given to god . this would be well anough , say they ; but how many will so give ? i answer , as many , doubtles , as shall be well taught ; as many as god shall so move . why are ye so distrustful both of your own doctrin and of gods promises , fulfilld in the expèrience of those disciples first sent : luke 22. 35. when i sent you without purse and scrip and shooes , lackd ye anything ? and they said , nothing . how then came ours , or who sent them thus destitute , thus poor and empty both of purse and faith ? who stile themselves embassadors of jesus christ , and seem to be his tithegatherers , though an office of thir own setting up to his dishonor , his ex●cters , his publicans rather , not trusting that he will maintain them in thir embassy , unless they binde him to his promise by a statute law that we shall maintain them . lay down for shame that magnific title , while ye seek maintenance from the people : it is not the manner of embassadors to ask maintenance of them to whom they are sent . but he who is lord of all things , hath so ordaind : trust him then ; he doubtles will command the people to make good his promises of maintenance more honorably unaskd , unrak'd for . this they know , this they preach , yet beleeve not : but think it as impossible without a statute law to live of the gospel , as if by those words they were bid go eat thir bibles , as ezechiel and john did thir books ; and such doctrins as these are as bitter to thir bellies : but will serve so much the better to discover hirelings , who can have nothing , though but in appearance , just and solid to answer for themselves against what hath bin here spoken , unless perhaps this one remaning pretence , which we shall quickly see to be either fals or uningenuous . they pretend that thir education either at schoole or universitie hath bin very chargeable ; and therefor ought to be repar'd in future by a plentiful maintenance : whenas it is well known that the better half of them , and oft times poor and pittiful boyes of no merit or promising hopes that might intitle them to the publick provision but thir povertie and the unjust favor of friends , have had the most of thir breeding both at schoole and universitie by schollarships ▪ exhibitions and fellowships at the publick cost ; which might ingage them the rather to give freely , as they have freely receivd . or if they have missd of these helps at the latter place , they have after two or three years left the cours of thir studies there , if they ever well began them , and undertaken , though furnishd with little els but ignorance , boldnes and ambition , if with no worse vices , a chaplainship in som gentlemans house , to the frequent imbasing of his sons with illiterate and narrow principles . or if they have livd there upon thir own , who knows not that seaven years charge of living there , to them who fly not from the government of thir parents to the license of a universitie , but com seriously to studie , is no more then may be well defraid and reimbours'd by one years revenue of an ord'nary good benifice ? if they had then means of breeding from thir parents , 't is likely they have more now ; and if they have , it needs must be mechanique and uningenuous in them to bring a bill of charges for the learning of those liberal arts and sciences , which they have learnd ( if they have indeed learnd them , as they seldom have ) to thir own benefit and accomplishment . but they will say , we had betaken us to som other trade or profession , had we not expected to finde a better livelihood by the ministerie . this is that which i lookd for , to discover them openly neither true lovers of learning , and so very seldom guilty of it , nor true ministers of the gospel . so long agoe out of date is that old true saying , 1 tim. 31. if a man desire a bishoprick , he desires a good work : for now commonly he who desires to be a minister , looks not at the work but at the wages ; and by that lure or loubel may be toald from parish to parish all the town over . but what can be planer simonie , then thus to be at charges beforehand to no other end then to make thir ministry doubly or trebly beneficial ? to whom it might be said as justly as to that simon , thy monie perish with thee , because thou hast thought that the gift of god may be purchas'd with monie : thou hast neither part nor lot in this matter . next , it is a fond error , though too much beleevd among us , to think that the universitie makes a minister of the gospel ; what it may conduce to other arts and sciences , i dispute not now : but that which makes fit a minister , the scripture can best informe us to be only from above ; whence also we are bid to seek them ; matth. 9. 38. pray ye therefor to the lord of the harvest , that he will send forth laborers into his harvest . acts 20. 28. the flock , over which the holy ghost hath made you over-seers . rom. 10. 15. how shall they preach , unless they be sent ? by whom sent ? by the universitie , or the magistrate , or thir belly ? no surely : but sent from god only , and that god who is not thir belly . and whether he be sent from god or from simon magus , the inward sense of his calling and spiritual abilitie will sufficiently tell him ; and that strong obligation felt within him , which was felt by the apostle , will often express from him the same words : 1 cor. 9. 16. necessity is laid upon me , yea , woe is me , if i preach not the gospel . not a beggarly necessity , and the woe feard otherwise of perpetual want , but such a necessitie as made him willing to preach the gospel gratis , and to embrace povertie rather then as a woe to fear it . 1 cor. 12. 28. god hath set som in the church , first apostles , &c. eph. 4. 11 , &c. he gave som apostles , &c. for the perfeting of the saints , for the work of the ministerie , for the edifying of the body of christ , till we all come to the unitie of the faith . whereby we may know that as he made them at the first , so he makes them still , and to the worlds end . 2 cor. 3. 6. who hath also made us fit or able ministers of the new testament . 1 tim. 4. 14. the gift that is in thee , which was given thee by prophesie and the laying on of the hands of the presbyterie . these are all the means which we read of requir'd in scripture to the making of a minister . all this is granted you will say : but yet that it is also requisite he should be traind in other learning ; which can be no where better had then at universities . i answer , that what learning either human or divine can be necessary to a minister , may as easily and less chargeably be had in any private house . how deficient els and to how little purpose are all those piles of sermons , notes , and comments on all parts of the bible , bodies and marrows of divinitie , besides all other sciences , in our english tongue ; many of the same books which in latine they . read at the universitie ? and the small necessitie of going thether to learn divinitie , i prove first from the most part of themselves , who seldom continue there till they have well got through logic , thir first rudiments ; though , to say truth , logic also may much better be wanting in disputes of divinitie , then in the suttle debates of lawyers and statesmen , who yet seldom or never deal with syllogisms . and those theological disputations there held by professors and graduates are such as tend least of all to the edification or capacitie of the people , but rather perplex and leaven pure doctrin with scholastical trash then enable any minister to the better preaching of the gospel . whence we may also compute , since they com to recknings , the charges of his needful library : which , though som shame not to value at 600 l , may be competently furnishd for 60 l. if any man for his own curiositie or delight be in books further expensive , that is not to be recknd as necessarie to his ministerial either breeding or function . but papists and other adversaries cannot be confuted without fathers and councels , immense volumes and of vast charges . i will shew them therefor a shorter and a better way of confutation : tit. 1. 9. holding fast the faithful word , as he hath bin taught , that he may be able by sound doctrin , both to exhort and to convince gain-sayers : who are confuted as soon as heard , bringing that which is either not in scripture or against it . to persue them further through the obscure and intangld wood of antiquitie , fathers and councels fighting one against another , is needles , endles , not requisite in a minister , and refus'd by the first reformers of our religion . and yet we may be confident , if these things be thought needful , let the state but erect in publick good store of libraries , and there will not want men in the church , who of thir own inclinations will become able in this kinde against papist or any other adversarie . i have thus at large examind the usual pretences of hirelings , colourd over most commonly with the cause of learning and universities : as if with divines learning stood and fell ; wherin for the most part thir pittance is so small : and , to speak freely , it were much better , there were not one divine in the universitie ; no schoole-divinitie known , the idle sophistrie of monks , the canker of religion ; and that they who intended to be ministers , were traind up in the church only , by the scripture and in the original languages therof at schoole ; without fetching the compas of other arts and sciences , more then what they can well learn at secondary leasure and at home . neither speak i this in contempt of learning or the ministry , but hating the common cheats of both ; hating that they who have preachd out bishops , prelats and canonists , should , in what serves thir own ends , retain thir fals opinions , thir pharisaical leaven , thir avarice and closely thir ambition , thir pluralities , thir nonresidences , thir odious fees , and use thir legal and popish arguments for tithes : that independents should take that name , as they may justly from the true freedom of christian doctrin and church-discipline subject to no superior judge but god only , and seek to be dependents on the magistrate for thir maintenance ; which two things , independence and state-hire in religion , can never consist long or certainly together . for magistrates at one time or other , not like these at present our patrons of christian libertie , will pay none but such whom by thir committies of examination , they find conformable to their interest and opinions : and hirelings will soone frame themselves to that interest and those opinions which they see best pleasing to thir pay-masters ; and to seem right themselves , will force others as to the truth . but most of all they are to be revil'd and sham'd , who cry out with the distinct voice of notorious hirelings , that if ye settle not our maintenance by law , farwell the gospel : then which nothing can be utterd more fals , more ignominious , and , i may say , more blasphemous against our saviour ; who hath promisd , without this condition , both his holy spirit and his own presence with his church to the worlds end : nothing more fals ( unless with thir own mouths they condemne themselves for the unworthiest and most mercenary of all other ministers ) by the experience of 300. years after christ , and the churches at this day in france , austria , polonia , and other places witnessing the contrary under an advers magistrate not a favorable : nothing more ignominious , levelling or rather undervaluing christ beneath mahomet . for if it must be thus , how can any christian object it to a turk , that his religion stands by force only ; and not justly fear from him this reply , yours both by force and monie in the judgment of your own preachers . this is that which makes atheists in the land , whom they so much complain of : not the want of maintenance or preachers , as they alleage , but the many hirelings and cheaters that have the gospel in thir hands ; hands that still crave , and are never satisfi'd . likely ministers , indeed , to proclaim the faith or to exhort our trust in god , when they themselves will not trust him to provide for them in the message wheron , they say , he sent them ; but threaten for want of temporal means to desert it ; calling that want of means , which is nothing els but the want of thir own faith ; and would force us to pay the hire of building our faith to their covetous incredulitie . doubtles , if god only be he who gives ministers to his church till the worlds end ; and through the whole gospel never sent us for ministers to the schooles of philosophie , but rather bids us beware of such vain deceit , col. 2. 8. ( which the primitive church , after two or three ages not remembring , brought herself quickly to confusion ) if all the faithful be now a holy and a royal priesthood , 1 pet. 2. 5. 9 , not excluded from the dispensation of things holiest , after free election of the church and imposition of hands , there will not want ministers , elected out of all sorts and orders of men , for the gospel makes no difference from the magistrate himself to the meanest artificer , if god evidently favor him with spiritual gifts , as he can easily and oft hath don , while those batchelor divines and doctors of the tippet have bin passd by ▪ heretofore in the fi●st evangelic times ( and it were happy for christendom if it were so again ) ministers of the gospel were by nothing els distinguishd from ▪ other christians but by thir spiritual knowledge and sanctitie of life , for which the church elected them to be her teachers and overseers , though not thereby to separate them from whatever calling she then found them following besides , as the example of s. paul declares , and the first times of christianitie . when once they affected to be calld a clergie , and became as it were a peculiar tribe of levites , a partie , a distinct order in the commonwealth , bred up for divines in babling schooles and fed at the publick cost , good for nothing els but what was good for nothing , they soone grew idle : that idlenes with fulnes of bread begat pride and perpetual contention with thir feeders the despis'd laitie , through all ages ever since ; to the perverting of religion , and the disturbance of all christendom . and we may confidently conclude , it never will be otherwise while they are thus upheld undepending on the church , on which alone they anciently depended , and are by the magistrate publickly maintaind a numerous faction of indigent persons , crept for the most part out of extream want and bad nurture , claiming by divine right and freehold the tenth of our estates , to monopolize the ministry as their peculiar , which is free and open to all able christians , elected by any church . under this pretence exempt from all other imployment , and inriching themselves on the publick , they last of all prove common incendiaries , and exalt thir horns against the magistrate himself that maintains them , as the priest of rome did soone after against his benefactor the emperor , and the presbyters of late in scotland . of which hireling crew together with all the mischiefs , dissentions , troubles , warrs meerly of their kindling , christendom might soone rid herself and be happie , if christians would but know thir own dignitie , thir libertie , thir adoption , and let it not be wonderd if i say , thir spiritual priesthood , whereby they have all equally access to any ministerial function whenever calld by thir own abilities and the church , though they never came neer commencement or universitie . but while protestants , to avoid the due labor of understanding thir own religion are content to lodge it in the breast or rather in the books of a clergie man , and to take it thence by scraps and mammocks as he dispences it in his sundays dole , they will be alwaies learning and never knowing , alwaies infants , alwaies either his vassals , as lay-papists are to their priests , or at odds with him , as reformed principles give them som light to be not wholly conformable , whence infinit disturbances in the state , as they do , must needs follow . thus much i had to say ; and , i suppose , what may be anough to them who are not avariciously bent otherwise , touching the likeliest means to remove hirelings out of the church ; then which nothing can more conduce to truth , to peace and all happines both in church and state . if i be not heard nor beleevd , the event will bear me witnes to have spoken truth : and i in the mean while have borne my witnes not out of season to the church and to my countrey . the end . the record of sufferings for tythes in england the sufferers are, the seed of god, or, the assembly of his first-born, or, the first fruits unto god in england, in this age, who are called to be faithful, and have been found faithful, therefore have we suffered willingly the spoiling of our goods, for to us the truth is more precious then our estates, lives, or outward liberties, and thererfore hath the lord accounted us first worthy to suffer for his name sake, and to be as lights in this deceitful generation : those which our suffering is a testimony against, is that priesthood which is light and treacherous, which in all ages the lord raised up faithful witnesses against : ... : and in these dayes we may say, that they are worse then any troop of robbers, or any that preached for hire that ever went before them, as will appear in this book following, by their devouring vvidovvs houses spoiling mens goods, and destroying mens persons / given forth from those whom the lord regards, who do tremble at his word, for which cause we are in scorn called quakers ... hubberthorn, richard, 1628-1662. this text is an enriched version of the tcp digital transcription a44843 of text r19160 in the english short title catalog (wing h3230). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 167 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44843 wing h3230 estc r19160 12171856 ocm 12171856 55429 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44843) transcribed from: (early english books online ; image set 55429) images scanned from microfilm: (early english books, 1641-1700 ; 603:16) the record of sufferings for tythes in england the sufferers are, the seed of god, or, the assembly of his first-born, or, the first fruits unto god in england, in this age, who are called to be faithful, and have been found faithful, therefore have we suffered willingly the spoiling of our goods, for to us the truth is more precious then our estates, lives, or outward liberties, and thererfore hath the lord accounted us first worthy to suffer for his name sake, and to be as lights in this deceitful generation : those which our suffering is a testimony against, is that priesthood which is light and treacherous, which in all ages the lord raised up faithful witnesses against : ... : and in these dayes we may say, that they are worse then any troop of robbers, or any that preached for hire that ever went before them, as will appear in this book following, by their devouring vvidovvs houses spoiling mens goods, and destroying mens persons / given forth from those whom the lord regards, who do tremble at his word, for which cause we are in scorn called quakers ... hubberthorn, richard, 1628-1662. [6], 49 p. printed for tho. simmons ..., london : 1658. "to the reader" signed: richard hubberthorne. reproduction of original in huntington library. eng tithes -england. a44843 r19160 (wing h3230). civilwar no the record of sufferings for tythes in england. the sufferers are, the seed of god, or, the assembly of his first-born, or, the first fruits [no entry] 1658 21892 15 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the record of sufferings for tythes in england . the sufferers are , the seed of god , or , the assembly of his first-born , or , the first fruits unto god in england , in this age , who are called to be faithful , and have been found faithful ; therefore have we suffered willingly the spoiling of our goods , for to us the truth is more precious then our estates , lives , or outward liberties , and therefore hath the lord accounted us first worthy to suffer for his name sake , and to be as lights in this deceitful generation . those which our sufferings is a testimony against , is that priesthood which is light and treacherous , which in all ages the lord raised up faithful witnesses against ; for isaiah said , that they were all blind and ignorant , and dumb dogs , and never had enough , isa. 56. 10 , 11. and ieremiah said , that the prophets prophesied falsly , and the priests did bear rule by their means , jer. 5. and ezekiel said , they fed themselves , and not the flock , ezek. 34. mica said , they preached for hire , and divined for money , mic. 2. 11. and hosea said , that they were as a troop of robbers that did wait for a man , so the company of priests did murther in the way by consent , hos. 6. 9. and in these dayes we may say , that they are worse then any troop of robbers , or any that preached for hire , that ever went before them , as wil appear in this book following , by their devouring vvidows houses , spoiling mens goods , and destroying mens persons . given forth from those whom the lord regards , who do tremble at his word , for which cause we are in scorn called quakers , whom the lord hath raised up as his army , before whom the nations shall tremble , ioel 2. and bow down their backs always before the truth . london , printed for tho. simmons , at the bull and mouth neer aldersgate , 1658 to the reader god hath a great work to do in this generation , to pull down the abominations which hath long reigned , and many are straitned till it be accomplished ; and onely such must be exercised in this work , who are called , chosen , and faithful ; many have been called , but have not been faithful , but have destroyed in their works , that which they seemed to have established by words , and was not faithful to witness the life of their words by their works ; so that by a true search we have found the words of righteousness in many , but we have found the works of righteousness but in few ; and though god hath shined into the hearts of many by his light , yet there are but few children of it , in comparison of the disobedient : the eye of god hath looked into the world , and he sees men differ more in words then in life and conversation ; and some in words do witnesse for god , but in their works deny him : as for example , how many of late yeers had a zeal stirred up in them by the spirit of the lord against the abominations of the priests , and the oppression of tythes , preaching both down , even as that which denyed christ to be come in the flesh : so that if words had ben that which would have finished the work , the land had been clensed before this time of that abomination ; but the lord hath brought a tryal upon such spirits , whether they will own their testimony through the spoiling of their goods , and imprisonment of their bodies and therefore hath god suffered an earthly power , and a law to try them , and now they do rather deny their testimony , then suffer by that law which gives the priests tythes ; as for witnesses , most of the baptized people in england have betrayed their testimony and profession in that thing : and how are you worthy to be called saints which bear such a testimony ? can this equally be compared with the testimony of the saints of old ? did they cry down false worships and false teachers in words ? and did they uphold them by giving them wages ? have you not herein sinned against light ? did you not once see that they were never sent of god ? and will you now uphold them because you cannot suffer for your testimony ? is not your paying them wages , and giving them tythes , a greater witness for them then your preaching them down in words is against them , and may they not herein rejoice over you ? christ is not herein your example , which for this end was born , and for this end came into the world , to bear witness to the truth , and did finish the work which the father had given him to do , and was made perfect through sufferings ; but such never need suffer who preach down deceit in words , and hold it up in works . and the apostles is not your example , for they were in works that which they declared in words : therefore hath god cast you by , as not fit to be labourers in his vineyard : but a people is the lord raising up , whom he is giving his holy spirit unto , whose witness to him must stand as well in works , as in words , who love the truth more then their lives or liberties , goods or estates , and are valiant for it upon the earth , which cannot be subject to the powers of darkness , nor the rulers of the darkness of this world , but believeth that whatsoever they deny for christ in this life , they shall receive a hundred sold , & in the world to come life everlasting . and these are they whom the father will exercise with his holy spirit , in the gathering his seed from the ends of the earth , and for the turning of many to righteousness ; and such shall shine as the stars in the firmament of heaven , when as the false and deceitful witnesses shall be turned into darkness , because their testimony is not able to endure the tryal ; for the lords house must be built with tryed stones , that the winds of persecutions cannot blow it down : and upon such wil his light arise , who when they are tryed , are found faithful , and who are counted worthy to bear a testimony in this work , though it be through sufferings , in this day , when the powers of the earth have set themselves to wear out the saints of the most high god , by changing times and laws , whereby to restrain the liberty of the lords people , whose worship stands in the spirit , and in the truth . times they have changed by a law , in making the first day of the week to be their sabbath , but that day is more profaned then any of the seven . and laws they have changed , to get a ground to stop the word of the lord from having free course and free utterance among the people . these seek to scatter the power of the holy people , and to cast the truth to the ground by their acts of cruelty , and decrees of unrighteousnesse , and by a tollerating cruelty and oppression among a company of priests , which are worse then those in hosea's dayes , who then were , as a troop of robbers that wait for a man , even so the company of priests murther in the way by consent , hos. 6. 9. and saith the prophet , i have seen a horrible thing in the house of israel ; but now may we say , vve have seen a more horrible thing in the land of england , even a company of priests taking mens horses from their work , their corn off their field , driving away their oxen and kine out of their pasture , taking their wool out of their barns , taking away their brasse and pewter out of their houses , taking away their bedding off their beds , even off the childrens beds : such a horrible thing was never seen in israel , for the priests robbery was not so great then , as now ; for they did never so spoile mens goods , nor destroy mens estates , nor imprison mens bodies , as now in england the priests have done ; so that they do not onely exceed the false prophets of israel , but also all the robbers both in israel and in england , hath not spoiled so much goods and cattel as they have done within these five yeers , some without any law , or pretence of laws and others by false oaths and false witnesses , and the law not permitting a man to give in a true witnesse except he will swear , contrary to christs command , who saith , swear not at all : which swearing is as great a sin as bearing of a false witness . and by these things do they seek to wear out the saints of the most high god , first takeing away a mans goods , and then casting him into prison ; as christ said to the saints , so is it come to pass in these dayes also amongst us , the devil shall cast some of you into prison , and you shall have tribulation ten dayes : if the devil now , or his ministers or messengers of satan , be permitted to cast some into prison , or bring tribulation upon others , do they therefore think that we will yeild to the devil , or to his messengers , that we may be free from tribulation and imprisonment ? nay , that is not the price of our redemption ; nor way of deliverance ; for that which was written before-time , was written for our learning , which through suffering , and patient continuing in wel doing , we have learned ; without which we could never have learned nor known christs words fulfilled as they are ; therefore happy is that day wherein the everlasting love of god is broken forth unto us , in bringing us his children , prophets , & holy apostles , to rejoice over the false prophets , and false teachers , though they spoil our goods , and imprison our bodyes , yet we can rejoice over them , and suffer the spoiling of our goods with joy , knowing that this is for a testimony against them , by which the reproach which the lord will bring upon them , will appear to all men . and this is so far from silencing our testimony against them , that it doth daylie renew it ; so that if all that which is past were forgotten , their daylie abominations doth so increase , that a testimony must be continued against them ; for of them the scripture is true , which saith , evil men and deceivers wax worse and worse ; for the deceivers in former ages was never so bad , as by force to take away the goods of those that would not heare them , and take away their lives by imprisonment , as some have done , because they could not pay them tythes , as this record of the unjust sufferings will make manifest . our brethren the prophets have given their testimony concerning such prophets and priests which was profane , and that the lord found folly amongst them , as ieremiah saith , ier. 23. he had seen a horrible thing amongst them , they strengthened the hand of evil-doers , that none did return from their inquity ; and it is so now for these reasons . how can a drunkard return from his drunkenness when he sees his priest drunk ? and how can a swearer return from his swearing when he sees his priest swear , and hire men to swear falsly , as many have done in this nation ? and how can a covetous man return from his covetousness when he sees his priest so covetous that he taketh away mens goods by violence , which he hath no right unto , but onely through covetousness makes merchandize of people ? so how should any return from such things who are taught by them ? and how can a proud man return from his pride , when he sees his teacher lead him into it by example ? how can an envious man turn from his envie , seeing his teacher envious , and provoking others to wrath and envy ? so these reasons proves that the prophet's words are true , that none can return from their iniquity by following the practise of their priest ; and christ's words are fulfilled also , matth 23. which saith , they lay heavy burthens upon people , grievous to be born , and devoures widowes houses , as many in this nation can witnesse , who have their goods spoiled and taken from them , as this following record doth make mention , abounding all the cruelty and wickedness which ever was heard of , or read of ; exceeding all the false prophets in israel ; although they had a price , and preached for hire , yet they never did use such cruelty for their hire , as these have done ; and exceeding all the false teachers among the gentiles , which never was known to sue any at the law that would not hear them , muchlesse to take from them seven times the value of what they demanded ; but the lord doth for a time let his children deeply suffer , to fulfil the testimony of truth in this thing , that it may be recorded for ages to come , the faithfulness of their testimony , and the cruelty of their oppressors ; and then will the lord finish the testimony of their sufferings , and will give them an inheritance among the seed which he hath blessed ; and all their persecutors shall be ashamed , for god will bring an everlasting reproach upon them , and a perpetual shame , which shall not be forgotten , jer. 23. richard hubberthorne . the record of sufferings for tythes in england . westmorland . william hebson for tythe-corn of the value of two pound eleven shillings , had goods taken from him to the value of eight pounds , six shillings , and eight pence . william holme for tythe-corn of the value of one pound , fourteen shillings , and eight pence , had goods taken from him to the va-lue of four pounds fifteen shillings . rowland smith for tythe-corn of the value of six shillings , had goods taken from him to the value of one pound , six shillings and eight pence . richard holme for tythe-corn of the value of one pound seven shillings , had goods taken from him to the value of three pounds , four shillings . agnes teasdell for tythe-corn of the value of one pound , eleven shillings , had goods taken from her worth five pounds . edward robinson for tythe corn of the value of sixteen shillings and nine pence , had goods taken from him worth four pounds six shillings and eight pence . richard smith for tythe-corn of the value of eight shillings and six pence , had goods taken from him worth one pound . these goods were taken from them upon warrants from robert branthwait and francis sisson iustices , for the use of peter mawson of peureth . iohn sutton for tythe of the value of one pound four shillings , had goods taken from him worth three pounds , ten shillings . john camme for tythe of the value of one pound , eight shillings and six pence , had goods taken from him worth three pounds . the same for tythes of the value of about one pound nine shillings , had goods taken from him worth four pounds . margret camme for tythe worth eight pence , had goods taken worth eight shillings . cumberland . richard robinson of blencoge , for one pound eight shillings demanded by william grainger priest of brumfield , had two oxen taken from him worth four pounds ten shillings . widow ayket , a poor woman , left in much debt when her husband dyed , more then all his goods would pay , so that the creditors both gave time , and abated , had taken from her for the said mercilesse priest , ( who no way considered her need ) one milch-cow , and one oxe , she having no more but one other cow , and one oxe , for tythe-corn valued but to one pound eight shillings . so here you may see that the widowes and fatherlesse that were to be maintanied by tythes , are now robbed of their goods to pay tythes . iohn wilkinson for tythe-corn which his neighbors did prise at two shillings six pence , had taken from his children upon a warrant from thomas craister and cuthbert studdam , a mare worth three pounds , for the use of iohn forward priest of boulton . thomas porter for tythe prised at two pounds , had taken from him upon the said justices vvarrant for the use of the said priest , three stots worth six pounds . iohn pattison for three shillings , had five pecks of barley and a sack , taken from him for the said priest , worth eight shillings and nine pence . tho. wilson , alias stumper , for twelve shillings demanded for tythes , had a horse taken from him for the use of the said priest , worth two pounds . hugh tickell for six shillings four pence claimed by percivel radcliff priest of crosthwaite , had goods taken from him by a warrant from lancelot fletcher and iohn barwes , worth one pound , one shilling and seven pence . iohn wilson for seven shillings claimed by the said priest , had taken from him upon the said justices warrant , goods worth one pound ten shillings . christopher scot for nineteen shillings claimed by the said priest , had goods taken from him upon the said justices warrant , worth two pounds . anthony tickell for four shillings demanded by the said priest , had goods taken from him upon the said justices warrant , worth fourteen shillings . iohn ardel of areleby , was sued by guwen eglesfield , priest of plumland , for tythe , which his servant swore was worth fifteen shillings , and had taken from him by the sheriffs bailiff , one steer worth one pound seven shillings . these had their goods taken from them because they could not pay towards the repair of the popish steeplehouses . john bouckell in graystock-parish , for two shillings and eight pence , had goods taken worth seven shillings . william bowman of lamplough parish , for nine shillings , had goods taken worth sixteen shillings . elinor dicson for seven shillings and six pence , had goods taken worth nine shillings . iohn hodgson for two shillings , had goods taken worth four shillings and seven pence . lancelot fearon for sixteen shillings and three pence , had goods taken worth eighteen shillings . vvidow ayket for ten pence demanded for tythe , had a pot and a pewter dish taken from her , worth above four shillings . henry lowthet for three shillings four pence for tythe , had taken from him one sack and barley worth six shillings and eight pence . these had their goods taken away because they could not swear . at john dalstons court at vldel . john fell was fined , and had goods taken worth eight shillings . thomas fell was fined , and had goods taken worth eight shillings and four pence . john caipe was fined , and had goods taken worth nine shillings and six pence . at the earle of northumberlands court , so called . john senhouse was fined , and had a horse taken worth one pound ten shillings . henry lowthet was fined three shillings and four pence , and bad goods taken worth sixteen shillings . iohn richardson was fined at the sheriffs county-court , because he could not swear , and had goods taken from him worth eleven shillings . edmund hunter of gisbrough in yorkshire , because he could not swear as a jury-man , was fined twenty shillings , for which he had a cow taken away worth four pounds . bedford . james taylor of asply guyse , about the nineth month , 1656. was arrested upon an attachment , prosecuted by thomas arkesden priest , for not swearing to his answer unto a bill exhibited into the exchequer by the same priest , against him for tythes , and thereupon imprisoned in bedford goal : vvhere did ever any of the ministers of christ do so ? cambridge . john feast , and edward wright , of the isle of ely , about the third month , 1656. were arrested upon an attachment prosecuted by william hunt , priest of sutton , for not swearing to their answers which they tendered to the barons of the exchequer , unto a bill exhibited into the same court by the said priest , against them for tythes , and thereupon imprisoned , and irons put on their legs in cambridge gaol . william grounds of sutton , in the isle of ely , being summoned to appear at a court held there , upon his appearing was fined forty shillings because he could not sweare , and afterwards had a mare worth about five pounds , taken and distrained , and disposed of for the said fine , to the use of one haman ward . the same william had one kettle worth ten shillings , taken from him for two shillings and a peny , which he was taxed to pay towards the reparation of the steeplehouse . robert letchworth of soham , had taken from him two cowes worth five pounds , for tythes of the value of twenty shillings , pretended to be due to john gyles , priest there ; and now is in prison at ely , for tythes by the same priest . stephen wilson of the same , had taken from him one cowe for tythes of the value of twelve shillings , for the same priest . william crayne of the same , had three stone of hemp worth eleven shillings and six pence , taken from him for tythes valued at six shillings , for the same priest . daniel peachy of the same , had two dozen of yarn taken from him for tythes , of the value of two shillings , for the same priest . robert crabb of littleport in the isle of ely , for tythes , or other pretended dues to martine dallamore , priest there , of the value of one shilling and a peny , had taken from him one kettle worth seven shillings . clement crabb of the same , for the like pretended dues to the same priest , valued at seven shillings six pence , had a vessel of butter taken from him , worth twenty shillings . james vipen sued to the exchequer by william hunt , priest o●sutton in ely . henry place of the same , for the like pretended dues to the same priest , to the value of one shilling and six pence , had taken from him goods to the value of three shillings . james peachy of the same , for the like pretended dues to the same priest , to the value of twelve shillings , had one cow taken from him worth forty shillings . john love of the same , for the like pretended dues to the same priest , to the value of fifteen shillings , had one cow taken from him worth forty shillings . samuel caser of the same , for the like pretended dues to the same priest , to the value of ten pence , had taken from him one kettle worth five shillings . robert asplan for the like pretended dues to the same priest , to the value of eleven shillings six pence , had taken from him one cow worth thirty shillings . thomas dorman of the same , for the like pretended dues to the same priest , to the value of one shilling eight pence , had taken from him one brass pot worth six shillings eight pence . william johnson for the like pretended dues to the same priest , to the value of nine shillings ten pence , had taken from him one vessel of butter worth three and twenty shillings , and one kettle worth ten shillings . the aforenamed robert asplan for tythes pretended to be due to the impropriator , to the value of three pounds fifteen shillings , had taken from him five cows and three steers , worth fourteen pounds . the afore-named robert crabb for two rates of one shilling ten pence towards the reparation of the steeple-house , had taken from him goods to the value of four shillings and ten pence . the afore-named henry place for one rate of five pence towards repairation of the steeple-house , had goods taken from him to the value of ten pence . thomas haukes of the same , for a rate of four pence towards repairation of the steeplehouse , had taken from him one platter worth four shillings . the afore-named john love for two rates towards repairation of the steeple-house , and for the parish-clark , in all amounting to one shilling eight pence , had taken from him one warming-pan worth six shillings eight pence , and two platters worth four shillings . the afore-named robert asplan for one rate of one shilling four pence towards the repairation of the steeple-house , had taken from him goods to the value of five shillings . thomas jobson , and william holmes , both of swasy in the county of cambridge , were indicted , fined and imprisoned upon pretence of entertaining ranters , and idle wandering persons , at their houses , but there was not any such thing proved ; but it was onely for entertaining friends , called forth from their own countries , as abraham was from his ; and as the apostles were , to forsake all , and follow christ , and preach his gospel , the glad tydings of peace and reconciliation . and after about six moneths imprisonment , were set at liberty ; and for their fines ( being then abated to six pounds , six shillings and eight pence a piece ) tooke away from them four horses , beasts worth eighteen pounds . jeremiah rose , imprisoned in ely for tythes by peter franklin priest of marry , after he had taken away more of his goods then the value of the tythe came to . essex . thomas mumford at the suit of john cooper of great sailing , for tythes , which when he was summoned up to london by writ , would not suffer him to make his appearance , but committed him to prison contrary to the writ . anthony page , junior , at the suite of the said cooper for tythes , was in like manner not suffered to make his appearance according to the writ , but was sent to prison , and there remains in sufferings , and his wife and three children left to suffering , they having been maintained onely by his labour . francis marrige at the suit of john sorell impropriator , for tythes , was not suffered to make his appearance according to the writ , but sent to prison onely because he refused to set an attorneys name upon the back of the writ , and so remains in prison . robert nicholl of colne-engaine , for tythes pretended to be due to john clerk , priest of the parish , to the value of about nineteen or twenty pounds , for four years tythe , as was pretended , had judgement given him by dionicius wakering , and william harleakenden , justices , for fifty five pounds , nine shillings and six pence , and upon their warrant had taken from him nine cows , one horse , and two colts , worth near fifty pounds ; and for the rest , when he had taken away all his goods , threatned to send him to prison , and got a warrant for it . john pollard after he had appeared in the exchequer , was arrested upon an attachment at the suit of priest robinson , and now remains a prisoner in colchester-castle . robert adams of fearing , for some pretended dues to one purchase a priest there ; and for damages , and costs allotted : him by some called justices , all amounting to sixteen shillings , had taken from him one horse worth five pounds ten shillings . glocester . william atward sued in the exchequer for tythes , after he had had a bible and several other goods taken from him ; and after one philip langley an impropriator had greatly abused him , calling him our of his house , and threw a great stone at his head , which if he had not kept off , might have slain him . william wooley because he could not pay tythes , had a horse taken from him ( worth about five pounds ) by souldiers . samuel bampton sued in the exchequer by robert dowle impropriator , for about two shillings six pence . john kathaby had goods taken away by souldiers to the value of thirty shillings for an impropriator , for tythe of a small value , and is also sued into the exchequer . norfolk . william barker of gissing , for tythes pretended to be due to robert proctor , priest there , for which the priest demanded but twenty six shillings , had taken from him on horse worth six pounds . richard cosen of baningham , for tythes demanded by one thomas knevet , and for costs assessed to him by two justices , robert wood , and henry king , all amounting to two pounds , seven shillings and six pence , had taken from him a mare , and a colt of two yeers old , worth three pounds ten shillings . benjamin lynes of bramplingham ; for tythes pretended to be due by jonathan clapham priest there , and costs assessed to him , all amounting to two pounds , three shillings and four pence , had taken from him two cows worth four pounds . robert jacob , late of wymondham , aged about eighty yeers , about the sixth month , 1656. being summoned thereunto , to appeare before rob. ward , rob. wilton , and thomas vveeld , called justices , who informed him he was chosen to be a constable , & required him to be sworn to execute the same office ; he acquainted them of his age and inability to execute the said office , and said he was willing to do what service he could ; but much could not be expected from him in respect of his age , and the inability of his body ; but he could not swear at all , it being contrary to the command of christ ; whereupon they committed him to prison in norwich castle , where he continued [ not able to put off and on his own clothes ] for about eight weeks , and then was released . about the third month , called may , next before his aforementioned imprisonment ; the same jacob was summoned to appear before the barons of the exchequer at westminster , being about eighty miles from his outward abode , for not paying tythes ; whereupon he travelled to vvestminster , and upon an attachment , as for want of an answer , which would not be accepted without an oath , and thereupon was sent to the prison aforementioned , where he continued until he dyed , bearing a faithful testimony for the lord against tythes and swearing . thomas berrier of vpwell , being summoned by a warrant from the steward outwell , had a horse taken from him for tythes of a small value , worth seven pounds , when he had but one more in his plough , without either appearance or judgement . peter gill had taken from him a pewter platter for clarkes wages . svffolk . john smith of kniten , being summoned to appear before the barons of the exchequer at vvestminster for not paying tythes , appeared accordingly , and tendered his answer to the barons , who could not accept thereof unless he would be sworn thereunto , which for conscience-sake he could not do , the son of god having commanded his disciples not to swear at all ; whereupon he was arrested , and imprisoned at melton goal , as for not swearing . nicholas vvhite of vvestmstie , for tythes pretended to be due to one austine gobbel priest , and costs and damages assessed him in all , to the value of about three pounds , had taken from him three cows worth about twelve pounds . george sherwine of k●iten , being twice summoned to appeare in the exchequer at vvestminster , once at the suit of one edmund moure priest another time at the suit of one cal'd lady gandy for not paying tythes , appeared accordingly , and tendered his answers there in several bills unto the barons , who refused to receive them unlesse he would be sworn thereunto ; and thereupon was presented as for not answering , and afterwards arrested and imprisoned at melton upon an attachment presented by the said lady , and remains prisoner . anthony kittel of edwardston , for a rate of ten shillings towards repairation of the steeplehouse , had several goods taken from him , to the value of about two pounds , and was also sent to prison . tho. iudge for the tythe of one close of pasture-ground , was arrested by two warrants ( at the suit of two priests of stainton , john burrowes , and gamaliel capell ) out of the exhequer , and carryed to the prison , where he remains a close prisoner ; and the tythe is claimed for the yeeres 1647. 1648. the rent of the close being yeerly nine pounds . anthony kittell was summoned before two justices , joseph brand , and robert gardon , for tythes at the suit of one priest pretty ; and after they had given judgement against him for his tythes , they sent him to prison for saying the priest was a lyar , and told him they had now a law by which they hoped to curb the quakers . svssex . robert adams being sued in the exchequer for tythes by john worthing priest , was cast into prison upon an attachment , because he could not put in answer upon oath , and hath remained in horsam goal since the first day of the third month , 1657. richard adams being sued in the exchequer for tythes by john fage , he appeared , and tendred his answer , which they would not accept without oath ; but he was taken by an attachment and cast into the goal at horsam , where he remains since the twentieth day of the fifth month , 1657. minion brocket because he could not swear to selve the office of a constable , was put in the common-goal at horsam above a yeer since , where he now remains a prisoner . margery coulstock was sent to prison upon the first day of the fift month , 1657. by one william freeman justice , for saying the priests were hirelings ; and being brought to the sessions , and there falsly accused by some priests , she reproved them for it , and that was called a breach of the peace , and the bench sent her back to the goal . kent . edward noake is imprisoned at the kings bench in southwark london , because he cannot pay tythes to the priest . william beane of brayburne , near ashford , had one hog taken away prised at thirteen shillings four pence , for the repairing of a steeplehouse and bells , which they sold for ten shillings , and returned nothing again . thomas housigar for ten shillings for repairing the steeplehouse , they took from him a cow worth three pounds . vvarwick . george vvyat lyes there imprisoned because he cannot pay tythes . vvilts. john jay of castlecombe , had taken from him for roger flower , priest of that parish , by order of two justices , fourteen sheep , for the tythe of two loads of hey , and the wool and lamb of seventy sheep . the same john jay for tythe-corn valued at three pounds four shillings , had taken from him by the said priest , two oxen worth twelve pounds . roger haukins for tythes of the value of ten shillings , had a mare taken from him for thomas pichard , priest of the parish of ginslington , which was sold for fifty shillings . roger smart for tythe of the value of eighteen shillings and odde money , had taken from him for the said priest , two cows sold for three pounds . vvilliam player for tythes of the value of nine shillings , had taken from him for the said priest , eight sheep , and six or seven lambs , worth fifty shillings . another man of the said county , and his tenant , for tythes of the value of twelve shillings , for vvilliam stump priest of yeaton-cavell , had taken from them eleven sheep worth five shillings a piece , and seventeen shillings from the tenant ; and the same man lyes now in prison at fisherton , because he cannot give his answer to a priests bill upon oath . yorkshire . liverton . robert parret for tythes valued at forty shillings , had goods taken from him for richard smelt priest of easington , worth five pounds ten shillings . the same man for refusing to contribute towards the repair of the popish steeplehouse , had goods taken from him worth sixteen shillings . the same man for not paying five pence , claimed by the parish-clark for wages , had goods taken from him worth two shillings . the same man for refusing to swear , had goods taken from him worth one pound eight shillings . vvilliam tiplady for tythes valued at two pounds , two shillings and eight pence , had taken from him for the aforesaid priest s●ets , goods worth four pounds ten shillings . the same man for refusing to repair the popish steeplehouse , had goods taken from him worth twelve shillings . more for not paying five pence to the parish-clark , had taken from him goods worth two shillings and four pence . the same man for tythe of the value of two pounds , six shillings and eight pence , had goods taken from him for the said priest smelt , worth eight pounds . robert tiplady for tythes of the value of four pounds , had taken from him for the said priest smelt , goods worth fifteen pounds , thirteen shillings and eight pence . more for the popish steeplehouse , goods worth thirteen shillings four pence . more for ten pence clarks wages , goods worth twelve shillings ten pence . nicholas tiplady for tythes valued at one pound ten shillings , had goods taken from him for the said priest smelt , worth two pounds , thirteen shillings four pence . more for the popish steeplehouse , goods worth twelve shillings . robert stonehouse for tythes valued at three pounds , had goods taken from him for the said priest smelt , worth fourteen pounds , four shillings and six pence . more for the steeplehouse , goods worth five shillings . more for not paying five pence clarks wages , goods worth two shillings and six pence . more for refusing to swear , goods worth ten shillings . james stonehouse for not paying five pence to the clark , had goods taken worth three shillings . rowland thorp for refusing to repair the popish steeplehouse , had goods taken from him worth five shillings more for refusing to sweat , goods worth five shillings . elizabeth carcrost for not paying two pence for clarks wages , had goods taken worth eight pence . more for the popish steeplehouse , goods worth one shilling . this was done by warrants from leonard smelt , benjamin norcliffe , george marwood , and matt. beckwith , orsome of them . e. astriding . thomas leemeing of wighton , was sued in the weapontack-court by robert musgrave , for tythes of the value of nine shillings , and had taken from him a cow worth one pound , thirteen shillings four pence . thomas leemeing for two pounds two shillings demanded for tithes , was sued by farmers of the tythe-corn , and had taken from him by execution out of the said court , two mares worth seven pounds . thomas leemeing for tythes of the value of fourteen shillings , demanded by vvill . kidder priest of vvighton , by execution out of the said court , had a horse taken worth three pounds . marmaduke stephenson for two shillings which the said priest kidder demanded for tythes , had taken from him by the bailiff of the said court , a brasse pot , and other vessels , worth one pound . jo. vvilson for six shillings ten pence pretended to be due by iohn peables , priest of barmeby , for easter-reckonings , procured a warrant from rich. robinson and rich. darley , justices , for eleven shillings ten pence , and sent two bailiffs , that took a cow worth one pound ten shillings . john vvilson for two pounds four shillings and eleven pence , pretended to be due for tythes to jo. silburne impropriator , procured a warrant from the said two justices for two pounds , nineteen shillings and eleven pence , and took two oxen and one cow , worth about six pounds ten shillings . the said jo. vvilson was fined six shillings eight pence at the sheriffs turn , by jo. hewley a lawyer , because he could not swear ; and the bailiffs took from him for it two kettles . walter hall for two pounds eleven shillings claimed by jo. peables priest , and jo. silburne impropriator , for tythes and easter-reckonings , by warrant from the said two justices , three cows , one mare , and two colts ; of which goods they said they spared one cow , but never brought her again . io. cook for fifteen shillings claimed by ioseph picket impropriator for tythes , had taken from him upon a warrant from the said two iustices , two oxen worth about four pounds ten shillings . christopher hurdsman for one shilling three pence claimed by priest cooper of fridaythorp , had taken from him a cow worth two pounds . christopher hutton for one shilling eight pence claimed for repairing the steeplehouse , had two pewter dishes taken from him worth four shillings . iames turner for five shillings ten pence demanded for repairing the steeplehouse , had a kettle and two pewter dishes taken from him , worth two pounds fifteen shillings , by order from the said two iustices . christopher wilson for three shillings four pence demanded for repairing the steeplehouse , had a kettle taken from him worth about ten shillings by the said order . henry wilson for ten pence demanded by the clark , had a brasse pot taken from him worth four shillings six pence . io. smith for two pounds two shillings demanded for tythes by the impropriator , had two cows and a sweath-rake worth three pounds , thirteen shillings four pence . also for four pence demadned of him for repairing the steeple-house , had taken from him three dublers worth four shillings . also for ten pence demanded for clarks wages , they took away from him a brasse pot worth seventeen shillings . alexander harland for three shillings demanded by priest stather , had a mare taken away worth two pounds ten shillings . and four bushels of barley more , worth twelve shillings , for repairing the steeplehouse . richard bayly of wilton for tythe-wool and lamb , pretended due to richard darley for about thirty sheep , had taken from him by warrant from the said richard darley and richard robinson , six sheepe , which they sold . christopher walkinton for six pence demanded for repairing of the steeplehouse , had goods taken from him worth one shilling and six pence . william losthouse of hampton for twelve shillings demanded by iohn dawson , had taken from him upon a warrant from george smithson , and io. waistell , goods prised to five pounds . the same william losthouse for eighteen shillings seven pence , demanded by robert wivall , impropriator of the parish of downholm , was sued in the court at midlam , and there judgement was given against him , though they had no authority to hold plea of any such matter ; and they took a horse from him worth three pounds , and since they have taken from him two dublers for a tythe-calse . yorkshire . george robinson because he could not pay tythe to the priest , was turned out of his house and land , of which he and his ancestors had been possessed above one hundred years , by charls cornwallis landlord . the said george robinson for riding to a meeting four miles off upon a first day , had a mare taken from him worth six pounds , and nothing restored back . william iackson for tythes of ten shillings value , had sixteen shillings taken by a judgment in the weapontage-court for a scandalous priest . millison legg , a poor widow , having five or or six children , was sued in the said weapontage-court by william baxter a scandalous priest , fortythes valued to five shillings , for which the bailiff took eight shillings besides charges of court : as soon as the priest had got it , he went to an ale-house , and made himself drunk , staying there above twenty four hours . eliz. whitehead for not paying eighteen pence towards repair of a steeplehouse , had a new covering taken from her which cost eight shillings six pence ; a pewter platter worth three shillings ; and a candlestick worth two shillings six pence ; here is for one shilling six pence , taken away fourteen shillings . tho. tanfeild for not paying one shilling towards repairing of a steeplehouse , had taken from him one ewe and a lamb worth seven shillings . iohn nickolson for eight shillings demanded for tythes , was sued by francis cobb , and ran to an outlawry , and had three cowes taken from him worth nine pounds . richard hancock for two pounds five shillings demanded for tythes , was run to an outlawry by the said fran. cobb , and had taken from him two oxen and two horses worth fourteen pounds . iohn bird for one shilling demanded by a priests clark , was sued by the clark , and had a horse taken from him worth three pounds . marmaduke storr for three shillings nine pence demanded for repair of a steeplehouse , had taken from him two bacon-flitches worth thirty shillings , and a weather sheep worth ten shillings . michael simpson of boythrop , a farmer in the county of york , sued for tythes by charles reane priest of foxholes , in the said county ; the tythes demanded , twelve pounds , nineteen shillings and four pence ; an execution was given out against him for trebble damage , which came to thirty eight pounds , eighteen shillings , which indeed is trebble principle . one richard whitehead came to the said michael simpson's house on the priests behalfe , and the said richard opened the stable-doors , and brought forth five horses ; likewise he tooke twenty three beasts , six score and eleven old sheepe , and forty three young sheep , and the next morning prised the said goods ; five horses at ten pounds ; twenty three beasts at a mark a beast ; six score and eleven old sheep , at three shillings a sheep ; and the yong ones at one shilling a sheep ; in all they came to forty seven pounds , two shillings and eight pence ; but they sold them at molton for fifty six pounds , twelve shillings and four pence , but were worth ninety one pounds , seven shillings . thus in brief , for twelve pounds nineten shillings four pence , goods was taken away worth ninety one pounds , seven shillings . iohn hutton in the couny of york , nine pence being demanded of the said iohn hutton for repair of the steeplehouse , goods taken from him to the value of two shillings and six pence , and nothing returned . the said iohn hutton for clarks wages , one shilling eight pence which they demanded , had took away a cow worth two pounds eight shillings likewise iohn hopper in the foresaid town and county , for clarks wages , demanded the sum of four pence , had took away a cow which was worth two pounds . tho. thompson of maulton , draper , had taken from him a piece of cloth , near four yeards : the sum demanded was two shillings for the repair of the steeplehouse , they took away goods worth eight shillings eight pence . thomas aldam of warmsworth , in the county of york , by the means of thomas rooksby priest , and thomas vincant of the same , farmer to an impropriator ; the same tho. aldam was cast in prison by their means in york goal , and there kept two years & six months , in which time both the said parties sued him at the law for not setting forth his tythes , which the priests party swore to be worth five pounds ten shillings ; and richard nudigate judge gave an order to the priest to take sixteen pounds ten shillings . by this you may know he is a deceiver and a false prophet . again in the same year tho. vincant tythemonger , procured his servants , tho. marshal , and timothy brigham , to swear the value o tho. aldams tythes , to be worth six pounds two shillings , for which tho. vincant had a judgment from the said nudigate , judge , for eighteen pounds six shillings ; and for the said eighteen pounds six shillings , was taken four oxen , seven kine , one steer , one heifer , one horse , one mare , valued by neighbors to be worthsorty two pounds ; distrained by henry worrell , bailiff , and sold by the said bailiff , and nothing returned again to tho. aldam , nor by him received . again the said tho. rooksby priest of warmsworth , did sue tho. aldam for tythes , which he pretended to be due unto him in the year 1653. & 1654. and did get a judgement from 10. parker judge , for twelve pounds out of the lands and goods of tho. aldam ; upon whose goods distresse was made by godfrey burton , bailiff , which took fifteen loads of white wheat out of tho. aldams chamber , ready dressed , valued to be worth sixteen shillings six pence a load , which in all is thirteen pounds , and nothing was returned again ; the spoil of these goods was taken in the year 1656. if this be not a heavy burden , grievous to be born , let all of understanding judge , to take from one man seventy one pounds for that which themselves swore to be but fourteen pounds twelve shillings , which is above fivefold the value . iohn kilam of balby had taken from him for the repairing of the steeplehouse , by the order of richard bradforth then mayor , a fat bullock worth two pounds , six shillings and eight pence , in the year 1654. again taken from tho. kilam for repairing of the same steeplehouse at doncaster , a bullock worth one pound ten shillings by order from the aforesaid mayor ; the sum demanded was but seventeen shillings , in the year 1654. again , taken from tho. kilam of the aforesaid place , half a quarter of barley worth thirteen shillings , for the repairing of the aforesaid steeplehouse , by iohn ward , will . patison , iohn creakehill , collectors for the house of their god , in the year 1656. svmmerset . vpon the 23. day of the first month , 1657. late in the evening , william amoss , and iohn mead , ( called churchwardens in the parish of streat ) with two men more , ( called bailiffs ) came to the houses of the persons hereafter mentioned , and tooke away their goods ( as they said ) for the house which they called the church ; and because for conscience-sake we could not repair their bells , or uphold their church , we suffer the spoiling of our goods , as appears by the relation following . from henry gundry for ten shillings eleven pence demanded , they took away thirty one pounds of bacon , worth six pence the pound ; and since the said henry gundry was arrested for non-payment of tythes , and taken by iohn midlehem as he was going with a draught of oxen the first day of the fourth month , and carried away forthwith to the goal at ivelchester , where he remains prisoner to this day . from iasper bat they demanded eight shillings nine pence , and they took away a brasse pan , one pewter flaggon , and two brasse . candlesticks , to the value of about twenty shillings ; and she said iasper bat was the 24th . day of the 6th . moneth , 1657. arrested by the foresaid bailiff , and carryed him four miles towards the goal ; but the bailiff being very civil towards him , then freed him on his giving a note under his hand to appear at the upper-bench at westminster , on the day called saturday next after the morrow of all-souls , ( so called ) where he did accordingly appear , and offered a note to one judge waberton , signifying the cause of his being there ; but the iudge said he would receive nothing from him unlesse he would put off his hat ; so the said iasper bat went to the upper-bench-office in the inner-temple , & desired to have his appearance recorded , and he would pay for it , but the men there present refused to record his appearance without an attorney , which he refused to have , and so left them . he was arrested for non payment of tythes . from iohn pittman they demanded six shillings three pence , and took away four dishes worth about twelve shillings ; and since the said iohn pittman was summoned to appear at the exchequer at westminster in eight dayes after the day called st. martine , in the yeere 1657. where he did appear accordingly ; but they refused to record his appearance unlesse he would see an attorney . his summons was for non-payment of tythes from edward tayler they demanded one shilling six pence , and took away three pewter dishes worth about six shillings and eight pence . from agnes barrat a poor widow , who for her meannesse was never rated to the poore , although the charge in that parish for the poore is great , yet they demanded one shilling and six pence of her , and took away a pewter dish of her grandchilds , worth about three shillings four pence : so that they neither spare poor vvidows , nor fatherlesse children , but devours their houses , spoiles their goods , and makes their prey upon them . also william shephard of walton , in the same county , was summoned to appear that sixth day of the third month , 1657. at the exchequer , where he appeared , and there was nothing charged against him , although he waited several dayes . from iohn dundo of hollowtrow in the same county , for seventeen shillings ten pence demanded for tythes , was taken from him one pound seventeen shillings ten pence , by order of iohn hippesley and richard ioanes , two of those in commission to do justice in the same county . from iohn cole of farrington , for one shilling six pence demanded for mending of the steeplehouse , had taken a brasse kettle worth six shillings , in the year 1656. likewise thomas loscombe for two shillings eight pence demanded of him for the redairing of the steeplehouse at queene camell , the church wardens [ so called ] took away one brasse pan to the value of thirty shillings ; and since the said thomas loscombe was committed to prison , because for conscience sake he could not take an oath when appointed as a surveyor for the high-wayes in the foresaid parish of queen camel , and hath continued a prisoner neere eight moneths , where he remains to this day . and all these sufferings are sustained by us who cannot be conforformable to the heathenish customes , and traditional worships of the world , neither can we give them our gold or silver to repair or uphold the idols temple , where the unknown god is ignorantly worshipped by them whose idolatry and superstition is made manifest to , and denyed by the children of light , whose souls are subject [ for conscience sake ] to the higher power . at striate in the county of sommerset , at a court held for iohn whitington , in the yeer 1657. there were present iohn pittman , and iasper batt , who are called quakers , who for conscience sake could not swear , and also one vvill . amoss , who is no quaker , likewise refused to swear ; and the said pittman and batt were by the steward fined twenty shillings a piece , but will . amoss was not fined at all . christopher pittard and george taylor , riding through ilchester to a meeting to worship the lord , ( about six miles from their dwellings ) had their horses taken from them . on the first day of the week likewise , thomas buds wife riding to the aforesaid meeting four miles from her dwelling , rob. hunt , and john cary , called justices , directed a warrant for the levying ten shillings by distresse on tho. buds goods for riding four miles to the vvorship of god . hillary term [ so called ] the 11th . month , 1655. i made my personal appearance at westminster before the barons of the exchequer , to answer a bill exhibited against me for non-payment of tythes , at the complaint of thomas ladd , priest of salford , in the county of sommerset . to which bill i answered ; but because i could not for conscience sake swear , and so return my answer upon oath , a vvrit or warrant was issued forth against me , signed by robert hunt , being then high sheriff of the county aforesaid ; by vertue whereof i was apprehended in a meating at kainsham the 26. day of the first month , 1656. and so carryed to ivelchester prison , where i have been kept , and remains a prisoner to this day . john doget . vpon the first day of the fourth month , 1657. henry gundry was committed to the goal at ivelchester , where he now remains a prisoner for non-payment of tythes at the complaint of one josiah primet , or in the behalf of the priest of streate , neer glastonbury in the county of sommersec : and although the vvarrant to the keeper [ signed by william helliard sheriff of the county ] expressed that he the said william helliard was to have his body before the protector the tuesday three weeks of the holy trinity , [ so called ] yet he remains a prisoner in the common-goal at ivelchester . likewise edmund beackes was committed to the goal at ivelchester upon the first day of the seventh moneth , 1657. where he is to remain in safe custody , as saith the vvarrant to the keeper signed by william helliard high sheriff of the county of sommerset ) so that he may have his body before the protector eight dayes after the time called st. martines , to answer one thomas edwards priest of kingson-samor , in a common plea of trespasse , which the said priest have declared to be for non-payment of tythes ; and although the vvarrant to the keeper expressed that he the said william helliard was to have his body before the protector eight dayes after st. martins , yet he remains a prisoner to this day . also william serjant of bathford was taken prisoner at bath the third day of the eight moneth , 1657. and kept prisoner in bath twelve dayes , contrary to the expresse words of the vvarrant , and afterwards sent to the goal at ivelchester at the complaint of one philip elice of bathford , for non payment of tythes ; and although the vvarrant expressed that he was to be at london within eight days of st. martine , [ so called ] to answer the said philip elice in a plea of trespass ; yet he is kept a prisoner at ivelchester with the persons above-mentioned unto this day , being the nineth day of the tenth month , 1657 norfolk . in the yeer 1656. jonathan clapham priest of wramplingham in norfolk , summoned one benjamin lynes to appear before several justices in the said county , to thew the cause why he the said benjamin did refuse to pay tythes to the said priest ; so he did appear : and the priest brought one john benton of wramplingham , and thomas park of melton , to be his witnesses ; and both of them were so apparently forsworn , that the justices did not accept of their testimony ; so another witnesse was examined , and he did testifie the tythes of the said benjamin for one meadow , to the value of twelve shillings , and no other tythes that he knew due from the said benjamin : and for that twelve shillings which this one witnesse did testifie to be due to the said priest , ralph vvooliner and one richard brown , ( two appointed to do justice in the county ) signed a judgement for above forty shillings ; and the said priest clapham went himself with a man or two with him , & fetched out of the said benjamin lynes's ground , two cows better worth then four pounds ; since which the said john benton did get into the steeplehouse at vvramplingham , and there hanged himself in a bell-rope ; and after he had so done , the said prieft clapham [ as divers that were present have affirmed ] did to the coroner and the jury testifie upon his oath , that the said john benton had been a distracted man , or not composmentes , for three or four years before , yet the said priest brought him for his witnesse , and caused him to be forsworn ; so that this priest clapbam is not onely a false teacher , but a false swearer ; for the man john benton , was never known to be distracted , but was of a good reputation amongst his neighbors , until the priest caused him to forswear himself for his dishonest gain . vvitnesse , john lawrence , and ben. lynes . the said priest clapham summoned john lawrance to appear before several justices , to shew the cause why he would not pay tithes : the said lawrance did appear according to the summons , and the priest also with two false witnesses , matthew hawke , and iohn cornhil , who swore that john lawrance had more acres of corn then he had , as iohn lawrance did make appear before the iustices ; neverthelesse the iustices , will . steward , iohn bowrman , ralph vvolmer , signed a iudgement against the said lawrance for five pounds sixteen shillings , which was eighteen shillings more then the witnesses swore , although they did swear falsly ; and the priest took for the five pounds sixteen shillings , three cowes , which was better worth then nine pounds . this priest clapham hath caused four men to forswear themselves , one of which hath since hanged himselfin the priests steeplehouse in a bell-rope , which is for an example for all false teachers , hirelings , and false swearers . vvitnessed by iohn lawrance , and benjamin lynes . norfolk . the farmers of the impropriation at shottesham , iohn mingay , and thomas bransby , having gotten a warrant from them called iustices , to take of henry halls forty five shillings for tythes , and fifteen shillings for costs , went the eighth month last to the family of henry at shottesham , and took from them two cows worth about seven pounds . svffolk . ioseph lawrence at the suit of sam. habbargham priest of silham , for tythes for the value of two pounds fourteen shillings , did take from him two kine worth ten pounds . iames norton for the value of one pound five shillings demanded as due , had taken from him three firkins of butter worth three pounds eighteen shillings . iohn frier for thirteen shillings four pence demanded as due , had taken away a cow worth three pounds six shillings . again two called iustices of peace , rob. knowles , and iustice elington , granted out a iudgement against ia. norton for seven pounds ten shillings , besides what charges should be required ; whereas the yearly rent is but seventeen pounds , six shillings six pence : so for the tythe he hath almost half the prise of the rent . again another iudgement is given out by the same iustices against iohn frier for six pounds ten shillings , besides what charges should be required , and the yeerly rent of the farm is but eighteen pounds eight shillings . thomas iudy is imprisoned because he could not swear to the giving in his answer at the exchequer , and so remains a prisoner in edmundsbury . richard white sued by augustine gobbit priest , for the value of two pounds ten shillings for tythes , for which they took away three cows worth twelve pounds . tho. bond being a souldier in the garrison at langardforld-fort , had his corn taken away off his ground by a souldier which the priest hired to do so , contrary to the law . geo. sherwine is prisoner at melton in suffolk , and hath been long , because he could not pay tythes . arthur gorroud was not suffered to make his appearance according to the writ , but was cast into prison at ipswich , and there remains , not onely without the transgression of a law , but also contrary to the law . and other two is in prison at ipswich for denying tythes . norfolk . richard cousius for tythes at the suit of tho. vvorts priest of beningham , for the value of one pound eight shillings , took two horses , and being not satisfied , the constable came again , and took the clothes off a bed , a covering , blankets and sheet , two pillowes , and brought them to the house where the priest was ; but the priest being not yet satisfied with two horses , and bed-clothes , came again the third time , and took another bed-clothes where upon the children lay , a covering , two blankets , and a paire of sheetes , one boulster , and bid the constable take notice that he took them in his lord protectors name ; and he carryed them where the priest was ; so for the value of one pound eight shillings , they tooke away goods worth eight pounds . thomas palmer at the suite of the same priest for tythes of the value of four pounds thirteen shillings demanded as due , had taken from him four horses worth more then twelve pounds . george howles of glaptan in the county of suffolk , was subpoened up to london by richard rogers , priest of the same town , for eight pence tythes , and the said george's wife would have agreed with the priest , and he said he would not take under nineteen shillings , and she consented to have given him nineteen shillings ; then he said he would not take it unless she would set her hand to give him nineteen shillings every yeer ; and so denying his unreasonable demands , the said george came up to london to make his appearance according to the subpoena . christopher bisbrown for tythes which was claimed as due , eleven shillings , they took an ox worth three pounds five shillings , and restored nothing . again for the tythe claimed to be due , which came to one pound thirteen shillings , they took away a yoke of steers , worth threepounds , seven shillings and six pence . cheshire . great budworth parish ; ephraim elcock priest . thomas buckley for tythes to the value of twelve shillings , had a horse taken from him for the use of the said priest , worth four pounds . george veakin for the value of four pence half penny , which he claimed for smoke and easter-reckonings , had one brasse pot taken worth eight shillings . likewise george veakin for the value of six pence , which theydemanded for two yeers payment to the priest , had tools taken from him worth seven shillings . runkorn parish , william finmoore priest . henry burtonwood for tythe of the value of five shillings , had one cow taken from him worth two pounds thirteen shillings four pence , for the use of the said priest . at another time henry burtonwood for tythe-corn to the value of two pounds , one shilling and a penny , had taken from him two cows and one heifer which was sold for seven pounds , for the use of the said priest . john burtonwood for tythe-wool and lamb of the value of eight shillings and three pence , had taken from him two young beasts , which they sold for one pound five shillings . tho. boulton for tythe-corn of the value of thirteen shillings , had taken from him corne worth five pounds , for the use of henry brookes . sisley cleaton had taken from her one warming-pan worth six shillings , for tythe-flax , and she had none ; being sued at the law , and cast by a false oath , for the use of collonel brooks . widow royle for tythe-corn of the value of one pound three shillings , had taken from her one cow worth three pounds ten shillings , for the use of collonel henry brooks ; likewise she had taken from her one load of beans : likewise she had one bed-covering taken for collonel brooks . fradsham parish . widow milner for tythe-corn of the value of two pounds ten shillings , had taken from her one mare and one cow worth seven pounds ten shillings . and likewise for tythe-oats of the value of eleven shillings , had taken from her one cow worth two pounds , besides she lay in prison seven weeks for the same thing , for the use of the earl rivers . tho. hill for tythe-corn of the value of one pound ten shillings , for which he suffered fourteen weeks imprisonment , had taken from him five load of wheat out of the field worth five pounds ; for the use of the earl rivers . james brown for tythe-corn of the value of one pound ten shillings , had goods taken from him worth five pounds thirteen shillings four pence by valuation , for the use of the earl rivers . william sarrat for tythe-corn of the value of one pound six shillings eight pence , had goods taken from him worth five pounds ten shillings , and was in prison for the same seven weeks . james brown for tythe of the value of thirteen shillings four pence ( according to their own valuation ) had taken from him one yoke of oxen worth seven pounds . wilinslow parish ; john brewerton priest . tho. janney for tythe-corn of the value of seven shillings six pence , had taken from him one mare , out of which they took trebble damage . tho. janney for tythe-corn of the value of sixteen shillings six pence , had taken from him for the said priest two young cows , better worth then six pounds . thomas janney for tythe-corn of the value of one pound eight shillings , had taken from him by justice writs one young horse worth four pounds . thomas potts for tythe-corn for the value of one pound six shillings and eight pence , had taken from him two heifers which they sold for three pounds ten shillings . john worthington for tythe-corn of the value of three pounds six shillings , had taken from him one mare and one young horse , worth twelve pounds , for the use of the said priest . thomas burrows in the parish of budworth , for tythes of the value of one pound three shillings , had taken from him one heifer worth three pounds ten shillings . richard burges for tythe-corn of the value of nineteen shillings , had taken from him two kine worth five pounds . richard burges for tythe-corn valued by the priests servants to sixteen shillings , had taken from him one yong heifer worth two pounds six shillings and eight pence . lawrence pearson for tythe of the value of eight shillings , had taken from him one horse worth three pounds . anne janny of handford for tythe of the value of thirteen shillings , had taken from her one cow and one heifer which were worth six pounds . most of this cruelty hath been done by writs from two iustices , to wit , tho. standley , and tho. brearton , being servants to this priests lusts . moberly parish , robert barlow priest . tho. heale for tythe-corn of the value of fourteen shillings six pence , valued by the priests man , had taken from him one heifer worth one pound thirteen shillings and four pence . hugh stretten for tythe-corn of the value of eleven shillings and six pence , had taken from him two sacks of oats worth one pound eight shillings . and the constable of the town being troubled at it , asked the priest why he took so much , seeing he professed not to take trebble damage of any ; the priest answered him , it cost him so much in justices dinners , and their men . clarks wages , and repairing of steeplehovses . thomas buckley for seven shillings two pence demanded , had taken from him a brasse pot worth ten shillings . thomas buckley for seventeen shillings demanded , had taken from him eleven measures of oats worth one pound two shillings and eight pence . henry burtonwood for two shillings demanded , had goods taken worth five shillings . henry burtonwood for two shillings six pence , had taken from him four pewter dishes worth seven shillings . ell. boulton for three shillings , had taken from him four pewter dishes and a bowle , and one candle-stick , worth one pound three shillings , which is neer seven times the value , for the house of their god . widow royle had taken from her one brasse pan , and one pot , and a dripping-pan , worth two pounds ten shillings , for repairing of the steeplehouse at runkorn . james brown for two shillings , had taken from him goods worth six shillings . thomas hill for two shillings , had taken from him one pot worth sixteen shillings . and at another time he had one pot taken from him worth six shillings , because he could not pay one shilling . william sarret because he could not pay two shillings six pence for the repair of the steeplehouse , had taken from him one pot worth twelve shillings . john for two shillings demanded , had goods taken from him worth five shillings . thomas janny for six pence demanded , had goods taken from him worth five shillings . again the said janny had taken from him four joynt-stools worth six shillings eight pence , for repairing of the steepleplehouse . thomas pots for two pence , had taken from him a brass pot and a skimmer worth ten shillings , which is threescore times the damage . again tho. pots for six shillings nine pence demanded , they took from him his coat , which they sold for one pound . john worthington for seven shillings demanded , had a brass pan , and two pewter dishes taken from him , worth one pound . iohn worthington at another time had taken from him a paire of cart-wheels bound with iron , for repairing the steeplehouse . richard burgges for three shillings demanded , had one brass pan taken worth seventeen shillings . again richard burgges for six shillings , had taken from him a gun worth ten shillings . robert milner for two shillings , had taken from him three pewter dishes worth seven shillings . at another time robert milner for two shillings , had a gun taken from him worth nine shillings . robert pearson and his son for two shilling● six pence , had taken two pewter dishes worth three shillings four pence . iames harrison for two shillings eight pence demanded , which were due to be paid by another man upon their account , had his coat taken from him . robert pearson for three shillings four pence , had taken from him one brass pan worth twelve shillings . iohn falkner for one shilling four pence , had goods taken from him worth five shillings . thomas lieuzley for six shillings , had taken from him one pot worth sixteen shillings . all these sums before-mentioned , was taken for repairing of the steeplehouses . concerning swearing . thomas lieuzley because he could not swear , had a cow taken from him worth two pounds ten shillings , and suffered six weeks and five days imprisonment for the same thing . and likewise seven of these friends above-mentioned , viz. tho. ianny , tho. potts , rich. burgges , rob. milner , ia. harrison , and edw. elcock , suffered the spoiling of their goods to the value of eleven pounds ten shillings , for passing to a meeting but two miles from their own houses ; and this was done by two justices , edw. hide , and tho. stanlay . a true relation of a part of the sufferings in wales for tythes . radnarshire . richard morre for the value of ten shillings , pretended to be due for tythe-corn , by a warrant from richard king and iohn yardlay , which was executed by tho. david , rees david , and will . steven , for edward looyd tythe-monger , did violently come into richard morres ground , and drave away a cow worth two pounds thirteen shillings and four pence . again richard morre had taken from him for the same thing , one mare worth three pounds eight shillings . in all , taken for ten shillings , six pounds and four pence , which is twelve times the value of the tythe . and again hugh ap iohn , and will . stephen , did come violently with one evan moras , into richard morres field , and carryed away his hard corn , ( what they liked ) in the sight of three witnesses . iohn watson , tho. watson , evan oliver . witnesses hereof , margret watson , a poor widow , which had no land but a little piece which was given her upon a common by her neighbors ; the said hugh ap iohn , and will . stephen , swore that her tythes was worth one shilling four pence , did take away from her two pewter dishes worth three shillings four pence . likewise the aforesaid idle persons , hugh ap iohn , and will . stephen , did take away from iohn pearke for six shilling eight pence pretended to be due , a colt worth one pound ten shillings . likewse the aforesaid idle persons did without a warrant come into evan stevens ground , and for four shillings pretended to be due , took away a mare worth two pounds . again the said idle persons without a warrant did go into oliver houls ground , and for five shillings pretended due , took away a heifer which was worth one pound , for the use of the said loyd above said . witnesse , meredith evens , and tho. watson likewise the said idle persons went into iohn bevandavids ground where he was plowing , and for three shillings four pence pretended to be due , did unyoke one cow , the best the poor man had for plowing and other uses , among motherlesse children , which same cow he had bought of the said loyd , which was worth two pounds , thirteen shillings four pence . again these five men before-mentioned , were summoned up to appear before the barons of the exchequer . iames miles summoned to appear at the exchequer at the suit of evan daves . charles daves had taken from him for four shillings , pretended due by john richards of the county of radnar , a beast worth one pound ten shillings . more sufferings in cumberland by richard hutton priest of calbeck . tho . mark for the value of thirteen shillings six pence , had taken from him by a justice writ for tythes , two oxen and three kine worth ten pounds , which is above fourteen times the value . william stalker for the value of nine shillings tythes , had taken from him two oxen , and two kine , worth nine pounds , which is twenty times the value . tho. buly for fourteen shillings tythes , had taken from him one cow worth two pounds . iohn nickolson for nine shillings tythes , had taken from him one oxe worth one pound thirteen shillings six pence . rich. williamson for five shillings nine pence tythe , had taken from him one heifer worth one pound fifteen shillings , which was near seven times the value . iohn stricket for ten shillings tythes , had taken from him one cow worth one pound ten shillings , which is three times the value . mungo arcock for twelve shillings tythe , had taken from him one ox worth one pound six shillings eight pence . john pattison for eight shillings four pence , had taken from him one cow worth one pound . iohn askue for three shillings ten pence , had taken from him one cow worth one pound ten shillings , which is above eight times the value . tho. askue for three shillings five pence , had goods taken from him worth seven shillings . iohn pattison for sixteen shillings eleven pence , tythe , had taken from him seven bushels of oats , and two bushels of barley , which was worth one pound five shillings and six pence . iohn stricket for sixteen shillings four pence , had taken from him one cow worth three pounds sixteen shillings eight pence , which was above four times the value . iohn askue for fifteen shillings ten pence , had taken from him barley and sacks worth two pounds four shillings ten pence . william stalker for fifteen shillings two pence , had goods taken from him worth one pound four shillings . iohn nickolson for eighteen shillings four pence , had taken from him one cow worth two pounds . iohn peacock for one pound five shillings , had taken from him goods worth one pound eighteen shillings . tho. buly for thirteen shillings , had taken from him one cow worth two pounds ten shillings . all these suffered by richard hutton priest , who hath sued four of them up to london by a subpoena , to appear before the barons of the exchequer , to answer for the same thing for which he hath sued them in the county-court ; and this priest hath summoned to the county-court at one time twenty three honest people , as followeth . thomas bewly , iohn nickolson , iohn simson , widow peccastom , richard nickolson , william pearson , richard williamson , iohn sowerbee , hugh peacock , tho. mark , elder . tho. mark , yonger . iohn stricket . mungo arcock , richard wilson , william scot , iohn pattison , tho. askue , iohn askue , elder . iohn askue , yong . john peacock , william stalker , george scot , rich. scot . all these have suffered by one priest whom they do not hear . the sum demanded is , ten pounds nine shillings & five pence . the sum taken is , thirty five pounds one shilling & two pence . graystock parish . richard peacock had taken from him one iron pot , three pans , two pewter dishes , worth eighteen shillings , for repairing of graystock steeplehouse . rich. peacock younger , for repairing of the same house , had taken from him one pan and three pewter dishes , worth nine shillings . deacar parish . edward walker of soulby for the value of sixteene shillings six pence , pretended as due for tythes , had taken from him twenty weather-sheep worth two pounds thirteen shillings four pence . edw. walker for the value of six pence for clarks wages , had taken from him two pewter dishes worth five shillings , by tho. robinson , clark . john mark for the value of three shillings four pence for the repairing of the steeplehouse , had goods taken from him worth thirteen shillings . john todhunter for the value of six shillings eight pence , had taken from him one pot and two pans , worth twelve shillings and six pence . iohn mark because he could not swear , was fined six shillings eight pence . matthew robinson for the value of three pounds eight shillings eight pence , as the farmers themselves did value , and were the witnesses in their own cases , contrary to law , had taken from him four oxen , and they sold them for twelve pounds two shillings and six pence . again this said matthew robinson being coming from the market , richard lingard one of the murtherous priests did strive to ride over him in the high-way , and caused one that was with him to take away his hat from him , and went away with it , and never gave him it again , and so caused matthew robinson to go bare-headed home , which is theft according to the law . john head for two shillings ten pence , pretended as due for tythe , had taken from him one iron pot and two pewter dishes worth eleven shillings . john gill for the value of two pounds ten shillings demanded as due , had taken from him four beasts worth six pounds . henry johnson for tythe of the value of one pound one shilling , had taken from him one cow and calf worth three pounds two shillings . richard fawcet for the value of one pound one shilling , had taken from him two beasts worth four pounds . iohn fearon for the value of one pound four shillings and four pence , had taken from him two kine worth five pounds . iohn dickson had taken from him one tythe-hen for the use of the priest . christopher burket for the value of one pound five shillings , had taken from him two beasts worth three pounds fifteen shillings . a tax for the parish-church , so called , goods distrained , as followeth . robert swift for two shillings eight pence , had goods taken worth ten shillings . tho. farnworth for three shillings five pence , had goods taken worth six shillings . tho. farnworth senior , for six pence , had goods taken worth four shillings six pence . ioan lamber for four shillings eight pence , had goods taken worth eight shillings . ben. nickolson for two shillings four pence , had goods taken worth eight shillings . will. bell for four pence , had goods taken worth four shillings . for tythes for the priest of tixal . robert swift for fifteen shillings , had goods taken worth one pound eighteen shillings . joane lambart for eight shillings , had goods taken worth one pound ten shillings , ben. nickolson for four shillings , had goods taken worth sixteen shillings . isaac smith for one pound , had goods taken worth three pounds . and again , for one pound ten shillings , had good taken worth three pounds . the total sum demanded , 13 l. 17 s. 1 d the total sum recovered , 26 l. 13 s. 00. more in essex . giffine pery for the value of two pounds ten shillings tythes , had taken from him five cows worth eighteen pounds . moses davie for the value of six pounds , had taken from him four mares and sixteen ewes , worth above twenty eight pounds . iohn crosier for the value of five pounds , had taken from him for the earl of warwick six cows , and a bull , and a heifer , which was worth twenty three pounds . and the said john crosier and moses davie is carryed to prison for tythes , notwithstanding all these goods was taken away . stephen davy , sam. skillingham , iohn child , are sued for tythes in the vpper-bench . iohn chopper sued for tythes at the exchequer . an abstract of the sufferings of the innocent mentioned in this book , for not paying tythes , for not repairing steeplehouses , and not swearing , which gives a brief view of the sadness of their sufferings , and weight of their oppressions . cambridgeshire .   value of tythes demanded . value of goods taken .   l. s. d. l. s. d. robert letchworth for 01 00 00 05 00 00 stephen wilson for 00 12 0 02 10 00 william crane for 00 06 00 00 11 06 robert crabb for 00 01 01 00 07 00 clement crabb for 00 07 06 01 00 00 henry place for 00 01 06 00 03 00 iohn peachy for 00 12 00 02 00 00 sam. cater for 00 00 10 00 05 00 robert asplan for 00 11 06 01 10 00 tho. dorman for 00 01 08 00 06 08 will . iohnson for 00 09 10 01 13 00 robert asplan for 03 15 00 14 00 00 robert crabb for 00 01 10 00 04 10 henry place for 00 00 05 00 00 10 thomas hawks for 00 00 04 00 04 00 john love for 00 01 08 00 10 08 robert asplan for 00 01 04 00 05 00 will . grounds for 00 02 01 00 10 00 essex . robert nicholl for 19 00 00 50 00 00 robert adams for 00 16 00 05 10 00 glocestershire . william wooley for 00 00 00 05 00 00 john cathaby for 00 08 00 01 10 00 norfolk . villiam barker for 01 06 00 06 00 00 richard cosin for 01 10 00 03 10 00 benjamin lynes for 01 10 00 04 00 00 svffolk . nichol . vvhite for 01 10 00 12 00 00 antho. kittel for 00 10 00 02 00 00 kent . vvilliam beane for 00 00 00 00 13 04 wiltshire . john jay for 03 04 00 12 00 00 roger haukins for 00 10 00 02 10 00 robert smart for 00 18 00 03 00 00 vvill . player for 00 09 00 02 10 00 yorkshire , liverton . robert parret for 02 00 00 05 10 00 the same man for 00 00 00 00 16 00 the same man for 00 00 05 00 02 00 william tiplady for 02 06 08 05 04 04 the same for 02 06 08 08 00 00 robert tilady for 04 00 10 16 19 10 nichol . tiplady for 01 10 00 03 05 04 robert stonehouse for 03 00 05 14 12 00 james stonehouse for 00 00 05 00 03 00 rowland thorpe for 00 00 00 00 05 00 eliz. carcroft for 00 00 02 00 01 08 eastriding . thomas leeming for 00 09 00 01 13 04 thomas leeming for 02 02 00 07 00 00 more for 00 14 00 03 00 00 marmaduke stephenson for 00 02 00 01 00 00 iohn wilson for 00 06 10 01 10 00 more for 02 04 11 06 10 00 walter hall for 02 11 00 10 00 00 iohn cook for 00 15 00 04 10 00 christopher hurdsman for 00 01 03 02 00 00 christopher hutton for 00 01 08 00 04 00 james turner for 00 05 10 02 15 00 christopher wilson for 00 03 04 00 10 00 henry wilson for 00 00 10 00 04 06 iohn smith for 02 03 02 04 14 04 alexander harland for 00 03 00 03 02 00 christopher vvalkington for 00 00 06 00 01 06 vvilliam loftus for 00 12 00 05 00 00 more for 00 18 07 03 00 00 vvilliam iackson for 00 10 00 00 16 00 millison legg for 00 05 00 00 08 00 eliz. vvhitehead for 00 01 06 00 11 00 thomas tanfield for 00 01 00 00 07 00 iohn nicholson for 00 08 00 09 00 00 richard hawcock for 02 05 00 14 00 00 john bird for 00 01 00 03 00 00 marmaduke storr for 00 03 00 02 00 00 westmorland . william hebson for 02 11 00 08 06 08 william holme for 01 14 08 04 15 00 rowland smith for 00 06 00 01 06 08 richard holme for 01 07 00 03 04 00 agnes teasdell for 01 11 00 05 00 00 edw. robinson for 00 16 09 04 06 08 richard smith for 00 08 06 01 00 00 john sutton for 01 04 00 03 10 00 john cam for 01 08 06 03 00 00 more for 01 09 00 04 00 00 mabel camme for 00 00 08 00 08 00 cumberland . richard robinson for 01 08 00 04 00 00 widow ayket for 01 08 00 04 00 00 iohn wilkinson for 00 02 06 03 00 00 thomas potter for 02 00 00 06 00 00 iohn pattison for 00 03 00 00 08 09 thomas wilson , alias stamper for 00 12 00 02 00 00 hugh tickell for 00 06 04 01 01 07 iohn vvilson for 00 07 00 01 10 00 christopher scot for 00 19 00 02 00 00 anthony tickell for 00 04 00 00 14 00 iohn ardell for 00 15 00 01 07 00 iohn bounskill for 00 02 08 00 07 00 vvilliam bowman for 00 09 00 00 16 00 elinor dixon for 00 01 06 00 09 00 john hodgson for 00 02 00 00 04 07 lancelot feron for 00 16 03 00 18 00 widow ayket for 00 00 10 00 04 00 henry lowthet for 00 03 04 00 06 08 sufferings for not swearing . isle of ely .   l. s. d. william grounds 5 0 0 yorkshire . robert parret 1 8 0 robert stonehouse 0 10 0 rowland thorp 0 5 0 iohn wilson 0 6 8 cumberland . iohn fell 0 8 0 thomas fell 0 8 4 iohn caipe 0 9 6 iohn senhouse 1 10 0 henry louthaite 0 16 0 iohn richardson 0 11 0   11 12 6 edmond hunter 4 0 0 the total summe demanded is , 95 16 10 the total summe recovered is , 366 16 9 which is almost four times the full value , viz. fourfold damage . more sufferings , as followeth . svffolk .   value of tythes demanded . value of goods taken .   l. s. d. l. s. d. ioseph lawrance for 2 14 0 10 0 0 iames norton for 1 5 0 03 18 0 iohn frier for 0 13 4 03 6 0 again , james nortons farme being but 17 l. 16 s. 6 d. rent , for tythes of which farm had taken from him — 7 10 0       john frier , his farm being but 18 l. 8 s. hath taken from him for the tythe of it , 6 l. 10 s.             richard white for 02 10 00 12 00 00 norfolk . richard cousine for 01 08 00 08 00 00 thomas palmer for 04 13 00 12 00 00 sommerset . henry gundry for 00 10 11 00 15 06 jasper ●att for 00 08 09 01 00 00 john pittman for 00 06 03 00 12 00 edward taylor for 00 01 06 00 06 08 agnes bratt for 00 01 06 00 03 04 john vando for 00 17 10 01 17 10 john coll for 00 01 06 00 06 00 thomas loscomb for 00 11 08 01 10 00 an abstract of some of the sufferings of the people of god in scorn called quakers for tythes , and other things mentioned in another book formerly printed . graystock parish , richard gilpin priest .   value of tythes demanded . value of goods taken .   l. s. d. l. s. d. richard peacock for 00 08 04 02 06 08 iohn slee for 00 06 00 00 16 00 the same for 00 14 00 01 02 06 margret slee , widow , and rich. her sonne . for 00 00 00 00 18 00 agnes buckbarrow , thomas buckbarrow , richard buckbarrow , for 00 16 00 01 16 00 john mark for 00 06 00 00 11 00 the same for 01 03 00 01 10 00 iohn todhunter for 00 01 10 00 10 00 the same for 00 04 00 00 18 00 iohn slee for 00 08 00 00 14 00 iohn bewley for 00 19 00 04 10 00 iohn sowerby for 00 06 00 00 12 00 john vdal for 00 04 00 00 13 08 richard peacock for 01 00 04 02 00 00 tho. barker for 00 14 02 02 00 00 john goodhowse for 00 09 00 02 00 00 caldbeck parish , richard hutton priest . william stalker for 00 09 00 08 10 00 richard williamson for 00 05 09 01 15 00 richard nicholson for 00 10 00 02 10 00 john nicholson for 00 09 00 01 13 04 thomas bewley for 00 14 00 02 00 00 iohn stricket for 00 10 00 01 10 00 mungo arcock for 00 10 00 01 06 08 john pattison for 00 08 04 01 00 00 john askue for 00 03 10 01 10 00 john bewley for 00 19 00 02 10 00 richard banks for 00 10 00 01 01 00 thomas mark for 00 13 00 10 00 00 bol●on parish , john forward priest . thomas porter for 00 06 08 02 13 04 john wilkinson for 00 04 00 02 10 00 john pattison for 00 06 00 01 18 00 john wilkinson for 00 11 00 02 00 00 vidal● parish , henry fallowseild priest . vvilliam caipe for 01 05 10 03 00 00 thomas fell for 00 10 04 02 05 00 john caipe for 00 05 00 00 13 00 matthew caipe for 00 17 00 03 00 00 thomas fell for 00 16 00 01 10 00 john fell , elder , for 01 03 00 04 00 00 thomas fell for 00 10 00 01 10 00 john caipe for 00 12 08 01 04 00 george scott for 00 09 00 00 13 04 skelton parish , george tiball priest . thomas harrison for 00 09 01 01 01 06 john banke for 00 18 00 01 06 08 priest jackson of hutton richard ireland for 00 08 00 02 19 00 the called lady fletcher . mungo bewley for 00 14 00 03 00 00 james steward , priest of westward : henry louthaite for 00 01 00 00 04 00 priest nicholls of aicton . james barne for 00 12 00 01 05 00 priest pattison of kirkbride . matthew kirkbride for 00 01 00 00 12 00 peter head for 00 12 00 03 00 00 for sir george fletcher , so called . widow head for 01 02 00 06 10 00 mungo vvilson for 00 07 00 02 00 00 rich. whiney for 00 07 00 01 17 00 william allison for 00 07 00 01 16 00 antho. scrugham for 00 03 04 01 04 00 james vvilson for 01 02 00 06 10 00 jo. salkeld of threpland . alex. stamper for 02 00 00 05 00 00 tho walker for 02 00 00 20 00 00 leo . fisher for 00 05 00 01 00 00 iohn fell for 00 00 07 00 05 00 geo. rothery for 00 01 09 00 06 00 priest egglesfeild of plumland . john iredell for 00 06 08 01 00 00 william bowman for 00 16 00 02 16 04 tho. head for 01 04 00 10 00 00 william pearson for 00 02 08 03 00 00 the same for 00 03 00 01 02 00 john richardson for 00 12 00 02 05 00 graystock parish , another yeer for priest gilpin . iohn slee for 00 18 00 02 00 00 the same for 00 01 00 00 10 00 10. mark , elder , for 00 17 00 04 00 00 10. mark , younger , for 01 01 04 02 18 04 john sowerby for 00 04 00 00 10 06 graystock . john todhunter for 00 09 11 01 00 00 vvidow buckbarrow and her sons for 00 18 0● 02 05 00 iohn bewley for 00 19 0● 02 05 00 vvidow slee , & rich. slee for 00 11 02 01 08 00 thomas slee for 00 07 00 01 00 00 cuthbert hodgson for 00 14 00 01 15 00 iohn , sowerby for 00 14 00 04 00 00 caldbeck parish . john strickes for 00 16 00 02 10 00 rich. wilson for 00 01 00 00 07 00 thomas haskin for 00 02 04 00 06 08 iohn haskin for 00 12 07 02 00 00 iohn peacock for 01 02 02 01 17 00 george scot for 00 15 00 00 18 08 iohn relfe for 00 05 03 01 10 00 william stalker for 00 08 03 01 00 00 thomas mark for 01 02 04 02 14 00 iohn nicholson for 00 12 08 02 00 00 richard scot for 00 04 10 00 07 00 vvidow preistman for 00 08 03 01 00 03 thomas bewley for 01 08 06 03 06 00 thomas rickaby for 00 00 05 00 02 06 brigham parish . william richardson for 01 10 04 03 10 00 henry iohnson for 00 13 09 02 13 04 john gill for 00 13 04 02 10 00 cockermouth parish . richard nucomb for 00 03 06 02 13 04 deane parish . isabel head , vvidow , for 01 04 00 11 00 00 peter head for 00 12 00 04 00 00 christopher manser for 01 04 10 05 00 00 caldbeck parish , richard hutton priest . thomas mark for 00 17 00 02 14 00 the same for 00 16 00 08 00 00 john pattison for 00 16 11 01 05 06 richard scot for 00 04 04 00 07 04 iohn stricket for 00 16 04 03 06 08 thomas haskin for 00 03 05 00 07 00 iohn haskin , elder , for 00 15 02 02 04 10 william stalker for 00 15 02 01 04 00 iohn nicholson for 00 13 04 02 00 00 iohn peacock for 01 00 00 01 10 06 bolton parish . john pattison for 01 02 00 02 10 00 john wilkinson for 00 04 08 02 15 00 thre pland . thomas walker for 01 03 00 10 00 00 richard robinson for 01 10 00 20 00 00 yorkshire . iames gurnell for 00 05 10 01 07 06 robert everat for 01 11 00 03 00 00 iohn iayher for 00 06 06 00 16 04 alexander harland for 00 03 00 00 15 00 william sharpe for 00 16 00 03 06 08 matthew maire for 00 14 00 05 00 00 thomas agar for 00 01 01 04 17 00 william thorpe for 00 01 01 00 15 06 robert bell for 00 00 07 00 16 00 george matthew for 00 02 00 00 19 00 edward guy for 00 02 09 00 13 08 richard guy for 00 06 04 01 07 00 george bland for 00 00 02 00 16 00 more for 00 00 08 00 15 00 richard wickinton for 01 14 08 10 00 00 john wilson for 03 10 00 08 15 00 walter hall for 01 13 00 07 00 00 alexander harland for 03 10 00 08 10 00 michael simpson for the tythe of land which he farmed for 42 l. per an.       54 00 00 william pearson for 10 00 00 33 06 08 christopher hutton for 04 12 06 07 00 00 jeffrey nicholson for 01 14 00 08 00 00 richard simpson for 00 00 01 00 15 00 iohn goodrick for 00 00 02 00 15 00 iohn pickering for the tythe of four calves .       00 04 11 iames cookeson for 00 70 09 02 00 00 william peart for 01 06 08 03 00 00 valentine iohnson for 00 05 08 02 00 00 josias cookeson for 00 12 09 02 00 00 thomas scot for 00 11 06 06 00 00 thomas johnson for 01 14 00 02 12 00 iohn walker for 00 18 04 01 05 00 thomas thurnham for 00 16 00 01 03 00 richard thomlinson for 00 01 06 05 00 00 yorkshire , sedberge , and thereabouts . thomas aldam for 14 12 00 71 00 00 thomas blaikeling for 01 00 03 03 10 00 edward atkinson for 00 09 03 04 00 00 richard speight for 00 05 11 03 00 00 antho. willan for 00 15 00 03 00 00 tho. willan for 00 10 03 04 00 00 george maison for 00 05 00 02 13 04 thomas bankes for 00 19 06 04 00 00 caike parish , iames williamson priest .   value of tythe demanded . value of goods taken .   l. s. d. l. s. d. iosias cookeson for 00 00 0● 00 10 07 iames cookeson for 00 00 1● 00 10 10 iohn walker for 00 01 00 00 11 00 tho. iohnson for 00 04 0● 00 14 08 westmorland , jo. vaux , priest of great musgrave . edmond whitwell for 00 00 06 02 18 04 john sutton for 01 01 00 06 13 04 john wilkinson for 01 11 00 20 00 00 iohn wilkinson for 01 10 00 05 00 00 jo. fallowfeild for 00 15 00 05 00 00 henry laycock for 00 02 00 00 18 00 iohn thompson for 00 16 00 02 10 00 vvilliam hebson for 03 09 04 07 00 00 william holme for 01 03 00 02 04 00 thomas alexander for 00 01 08 00 05 00 iohn smith for 00 04 06 00 08 00 thomas vvharton for 00 00 06 00 02 00 henry laycock for 01 06 00 03 00 00 more for 00 02 00 01 00 00 richard smith for 00 05 06 00 17 00 john wilkinson for 00 09 03 01 02 00 alice wilson for 00 08 00 00 16 00 edmond vvhitwell for 00 04 06 00 09 00 agnes tarne for 00 10 00 01 04 00 musgrave parish . iohn vvilliamson for 00 13 00 0 00 00 his son for 01 10 00 20 00 00 lancashire . richard ashburner for 01 00 00 02 18 04 more for 01 03 04 04 00 00 vvilliam greenbanke for 06 00 00 22 00 00 alice vvoodhead for 01 01 00 05 00 00 dvrham . iohn richmond for 08 00 00 40 00 00 clarks vvages , and repair of steeplehouses .   l. s. d. l. s. d. richard peacock for 00 01 00 00 01 06 thomas barker for 00 00 06 00 01 00 iohn marke for 00 00 06 00 01 00 iohn dixon for 00 10 00 00 16 00 tho. fletcher for 00 00 04 00 01 00 iohn tison for 00 00 04 00 00 09 iohn pattison for 00 00 00 00 05 06 james wilson 00 07 00       mungo wilson 00 05 00       richard whiney 00 03 00       anthony scrugham 00 02 03       william iackson 00 09 00       more sufferings for not swearing .   l. s. d. edward peacock 01 10 00 michael nicholson 00 17 00 william pearson 02 00 00 more 03 00 00 matthew kirkbride 01 17 00 iohn peacock 01 10 00 iohn stainton 01 06 00 hugh tickell 00 14 00 thomas pyle 00 10 00 christopher manser 03 10 00 william stamper 03 10 00 iohn fell 00 05 00 thomas fell 00 06 08 iohn caipe 00 04 00 thomas fletcher 01 11 04 the same 00 06 08 the same 01 10 00 iohn dixon 00 16 00 george burden 00 13 00 cheshire .   value of tythes demanded . value of goods taken .   l. s. d. l. s. d. great budworth parish . thomas buckley for 00 12 00 04 00 00 george veakine for 00 00 04 00 08 00 george veakine for 00 0● 06 00 07 00 runkorn parish . henry burtonwood for 00 05 00 02 15 04 henry burtonwood for 02 01 01 07 00 00 john burtonwood for 00 08 03 01 05 00 tho. boulton for 00 13 00 05 00 00 sisley cleaton for 00 00 00 00 06 00 widow royle for 01 03 00 03 10 00 frodsome parish . widow milner for 02 07 00 07 10 00 widow milner for 00 11 00 02 00 00 thomas hill for 01 10 00 05 00 00 james brown for 01 10 00 05 13 04 william sarret for 01 06 08 05 10 00 james brown for 00 13 04 07 00 00 wilinslow parish . tho. janney for 00 07 06 01 02 06 tho. janney for 00 16 06 06 00 00 tho. janney for 01 08 00 04 00 00 tho. potts for 01 06 08 03 10 00 john worthington for 03 06 00 12 00 00 thomas burrowes for 01 03 00 03 10 00 richard burgges for 00 19 00 05 00 00 richard burgges for 00 16 00 02 06 08 lawrance pearson for 00 08 00 03 00 00 anne janney for 00 13 00 06 00 00 mobberley parish . thomas heale for 00 14 06 01 13 04 hugh strettle for 00 11 06 01 08 00 for repairing steeplehovses .   l. s. d. l. s. d. tho . buckley for 00 07 02 00 10 00 tho. buckley for 00 17 00 01 02 08 henry burtonwood for 00 04 06 00 12 00 ellihu boulton for 00 03 00 01 03 00 widow royle for 00 10 00 02 10 00 james brown for 00 02 00 00 06 00 thomas hill for 00 02 00 00 16 00 thomas hill for 00 01 00 00 06 00 william sarret for 00 02 06 00 12 00 john burtonwood for 00 02 00 00 05 00 thomas janney for 00 00 06 00 11 08 thomas pots for 00 00 02 00 10 00 thomas pots for 00 06 09 01 00 00 tho. worthington for 00 07 00 01 00 00 richard burges for 00 09 00 01 07 00 robert miller for 00 02 00 00 07 00 robert miller for 00 02 00 00 09 00 robert pearson for 00 02 06 00 03 04 james harrison for 00 02 08 00 10 00 robert pearson for 00 03 04 00 12 00 john falkner for 00 01 04 00 05 00 tho. lieuzley for 00 06 00 00 16 00   02 07 09 21 18 00 concerning swearing . tho. lieuzley 02 10 00 thomas janney , thomas potts , richard burges , robert miller , james harrison , edward allcock , 11 00 00 vvales .   value of tythes demanded . value of goods taken .   l. s. d. l. s. d. richard morre for 00 10 00 06 00 00 margret waison for 00 01 04 00 03 04 iohn pearke for 00 06 08 01 10 00 evan stevans for 00 04 00 02 00 00 oliver hould for 00 05 00 01 00 00 john bevan-david for 00 03 04 02 13 04 charles davise for 00 04 00 01 10 00   01 14 04 14 16 08 the summe demandedis , 01 14 04       the summe recovered is , 14 16 08       vvhich is fourteen times the value . the total summe of all demanded , 373 l. 12 s. 00 the total summe recovered , 1568 l. 14 s. 8 d. more sufferings in lancashire by thomas show priest of the parish of aldingham . richard myers for the value of three pounds tythe , demanded as due to priest show , was by a writ cast into prison , & there remained prisoner two years and five months , and in that time of imprisonment for the same thing was sued up to london to answer it , and thereupon he had liberty from the sheriff to go to make his appearance ; & after that he had made his appearance at london , & was freed from his imprisonment by order , he was again summoned to appear at the assise at lancaster , to answer to the same thing ; & the priest got a judgement against him , and for the value of three pounds , took away from him five beasts worth fifteen pounds ; and the bailiff for six pence ( which he demanded as due for warning him to the sessions ) took from him a pan worth ten shillings . so the priests and bailiffs , and all covetous oppressors agree in causing the harmless to suffer , who ows no man any thing but love . richard ashburner for two pounds one shilling and three pence , had taken from him a horse and a cow worth six pounds eighteen shillings four pence ; and when they had taken this , they said they wanted seven shillings three pence of their sum , and for that the priest show caused the body of richard ashburner to be taken within ten dayes after , and to be put in close prison , and there to be kept until he dyed . thomas fell for one pound four shillings , had taken from him two horses worth four pounds . iames chambers for the value of one pound six shillings eight pence , had taken from him a horse worth four pounds . william simpson for the value of seventeen shillings , had taken from him a mare worth four pounds , for the priests use . again thomas fell by the same priest had his corn taken away off his ground ; for the priests servants carries peoples corn away upon their backs , and breaks down their hedges and walls like thieves , and yet is not punished ; and when they had taken away his corn off his ground , they took from him a young oxe worth two pounds seven shillings . again , tho. fell had three sheepe taken from him for the same priest , for the like things . edm. cleoeton ( for three shillings six pence demanded as due for tythes ) was summoned to answer at lancaster , where he cast the priest ; and the priest did again renew the suit , and by the oath of a false witness , one symond mount , who did swear to that which he did not see , as was confessed in the court afterwards ; upon which evan walls steward of the county-court , gave out a iudgement for ten shillings six pence , for which they took a mare worth six pounds . so here is six pounds taken for three shillings six pence tythe , which is thirty four times the value , and more . cartmal parish . iames taylor , tho. atkinson , richard britten , richard roper , iohn barrow , alexander rigge , lawrance newton , george garnet , william pull , for denying to pay tythes , was sued up to answer in the common-pleas , in the year 1655. where they appeared to bear a true witness for the lord against them , and their adversarie not bringing in his bill against them , was by the court ordered to pay them four pounds ten shillings , which was brought unto them ▪ but they denyed his money , that so their innocent and clean lives might stand a witnesse against their enemies cruelty . but again the next term their enemy ( tho. priston of houlcar , esq ) sued them again into the exchequer , and all , excepting rich. roper , for the same thing , where they did appear to give their testimony against tythes , and also against his lying declaration against them ; but they were not permitted to give in their true testimony except they would swear , and so transgress the command of christ , who saith , swear not at all . and again for the same tythes in the yeer 1656. they were sued in the court in the said parish of cartmal , and there proceeded against them ; and from james taylor took a horse , and from richard brittan another horse , and apprehended the bodies of thomas atkinson and iohn barrow , by a warrant from ioh. starkey , and so was cast into prison , and when they were in prison , they took away a cow from iohn barrow ; so that he was both imprisoned , and had his goods taken for the same thing . mighaels parish . vvilliam brewer for the value of three shillings tythe , had taken from him goods worth one pound three shillings . kellat parish . thomas leaper for denying to pay tythes , was sued at the county-court at lancaster , by william atkinson , who brought four witnesses to swear for him , one of which was priest jacques , who was the first priest that swore against the truth , and the ministers of it in its appearance in lancashire , and hath continued in swearing and lying against the truth ever since , and so ( as the scripture saith of evil men ) is grown worse and worse and by his oath , and the rest that joyned with him in the devils work , viz. to swear , and that falsly , have caused to be taken from the said thomas leaper , four beasts worth fourteen pounds , and the value of the tythes was but four pounds four shillings . robert walker , tho. commin , geo. styth , tho. green , richard weaver , was all fined ten shillings a piece at a court holden at lancaster , by the mayor and bailiffs , because they could not swear , and two of the first had goods taken from them worth one pound ten shillings ; and thus may all see how they make havock of the church . tho. pearson for tythe of the value of one pound thirteen shillings four pence , had taken from him a cow worth four pounds . and again the said tho. pearson was summoned to the court at kendall by william garnet , who brought with him a man for a witness , which swore that tho. pearson had four acres of corn that year , but afterwards confessed in the open court that he had sworn falsly , and that t. p. had but two acres and a half ; yet notwithstanding iohn archer , and tho. brathwaite , called iustices , gave forth a iudgement to distrain his goods upon this false evidence . edw. harrison for the value of one pound seventeen shillings , had taken from him a horse and forniture worth six pounds ten shillings . again the said edward for tythe of the value of sixteen shillings , had taken from him a horse worth foure pounds seven shillings . cros●whaite parish . iohn pearson for tythes of the value of two shillings , had goods taken from him worth nine shillings , for the priests use tho. pearson had goods taken from him by the same priest , worth seven shillings , and they did not tell him what they demanded , nor by what authority they took his goods . vvill . seaman summoned to a court at brumswell in suffolk , and because he could not swear , had a mare taken from him worth six pounds , by order from iohn sayer steward of the court . saul when he was a persecutor , never made such havock of the churches as these priests do , nor any that we read of did ever so spoil the saints goods as these have done ; but this is a time in which the lord is making them manifest unto all men , as the scripture saith . the priests and teachers hath told people , and perswaded them , and made them believe they did not make it their end to teach for money and for tythes , for easter-reckonings and midsummer-dues ; but now they have shewed themselves to all sorts of people , and made manifest themselves to the whole nation that that is their end , for preaching for tythes , for money , for easter-reckonings , midsummer-dues , and offerings ; they have long laid covered under that covering , and covered themselves with that , in saying that that was not their end ; but now have they declared it in the courts of the nation in haling people before magistrates , and summoning them up to their courts a hundred or two hundred miles , and casting them into prison for tythes and maintenance till death ; yea , such as they do not preach to , and do no work for , which the like was never heard of amongst the false prophets and false apostles since the world began , driveing away poor mens cattel , distraining their goods , taking away their horses , and oxen , and plow-geere , with which they should plow the land , and their cows which should give their children milk , many having not a cow left to give their poor children milk for sustenance ; and some have had their barns broken open , and have had their corn thresht out , and made spoil on at the priests pleasure ; and others that have had something to kill for the use of their families , which the priests have taken away also at their pleasure , and made havock of ; and such as have a better horse , bullock or cow then ordinary for their own use , such the priests makes choice of for their spoil , and take them from people whom they do no work for , at their pleasure , that the good savor is lost , and their profession and religion is become loath some to all the sober and moderate people that fears god ; that the teachers of the nation are become the greatest troublers of the people in the courts of the nation , and the greatest casters into prison in the nation for their bellies and maintenance , such as they do no work for , or for speaking to them ; and there is but a few magistrates in the nation that truly fears god , that are brought to take notice of these things and doings ; the lord open their eyes and understandings that they may see it , and themselves ; for the cry of the oppressed hath long been in our land ; so unlike the prophets , christ , and the apostles , have the teachers of this nation been , that they have turned against them that have been sound in the life of the prophets , christ , and the apostles doctrine . the end . vindiciæ decimarum. of tithes, a plea for the ius divinum. drawne from the text, by iohn carter diacon carter, john, diacon. this text is an enriched version of the tcp digital transcription a18051 of text s118338 in the english short title catalog (stc 4694). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 124 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a18051 stc 4694 estc s118338 99853545 99853545 18932 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a18051) transcribed from: (early english books online ; image set 18932) images scanned from microfilm: (early english books, 1475-1640 ; 1198:01) vindiciæ decimarum. of tithes, a plea for the ius divinum. drawne from the text, by iohn carter diacon carter, john, diacon. [2], 56 p. by t. cotes, printed at london : 1640. reproduction of the original in the union theological seminary (new york, n.y.). library. eng tithes -early works to 1800. a18051 s118338 (stc 4694). civilwar no vindiciæ decimarum. of tithes, a plea for the ius divinum. drawne from the text, by iohn carter diacon. carter, john, diacon 1640 19959 133 795 0 0 0 1 615 f the rate of 615 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2006-08 judith siefring sampled and proofread 2006-08 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion vindiciae decimarvm . of tithes , a plea for the ivs divinvm . drawne from the text , by iohn carter diacon . eccles. 35. 9. dedicate thy tithes with gladnesse . div augustin serm. 219. decimae ex debito requiruntur , & qui eas dare noluerit res alienas invasit . isidor . hispalens . in gen. cap. 12. patriarcha magnus decim as omnis substantiae suae melchizedec sacerdoti post benedictionem dedit ; sciens spiritualiter melius sacerdotium futurum in populo gentium quam leviticum . printed at london by t. cotes . 1640. vindiciae decimarvm . of tithes , a plea for the divine right . heb. 7. 8. there he receiveth them , of whom it is witnessed that he liveth . as of the whole epistle , so of the verse now read : aaron and christ ; the law and the gospell ; death and life ; of it and that ; these the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are the summe . in it then , this verse , ye have priesthood , compar'd with priesthood ; upon the a appearing of the one , of the other yee have the falling downe ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here , in this levi's dying : in that , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there , melchizedec's living ; of the one the declining , it serves to set out the dignity of the other . when among many arguments of saint pauls , this portion of scripture it is b one by which he intimates to the iew , what a great priest in respect of aaron , melchizedec was ; that the excellency of the leviticall priesthood , it was nothing to that of the messias : if an hebrew could but tell him how much for worth living did excell dying ; then happily hee might guesse in glory and in repute , how exceedingly the priest-hood of the gospell doth transcend that of the law . for touching the priesthood iudaicall , it was of no other make than its priests , in its condition meerely mortall : a life indeed it had , but such a life that was but as a span ; in it it's priest were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} men that dye : and this is that which the meanenesse doth denote , of this priesthood the worthlessenesse . but now as for christ : c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} consider how great this man is ; who is a priest , d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for ever after the order of melchizedec : and in respect of this , his eternity is infer'd over the legall , of his priesthood the praeeminentie : for this order of melchizedec , as it was afore that of aarons , so it is after ; when the e mosaicall in such sort it entred in , that in no wise it should abolish that of melchizedec ; sed ad r●borandum potius & illustrius readendum : but rather to be its strength ; and in a greater lustre to set it forth : for this it came in that in publishing its owne unprofitablenesse to the excellency of that under which we are , it might give a grace ; f and so , no need for us now in point of tithe to looke at levi ; no need to urge a duty from a law that 's dying ; when from the law first in force , the latter law did no way derogate ; aarons claime touching these did no way prejudice melchizedecs right . ad tempus decimas levitis . tithes to levi , they were but a temporary due ; the men that did receive , they were men that dye ▪ to ●●em , these , they became dead , their order once laid in its grave . but now melchizedec , christ ; in the text , the he who receives with disconsolate iob he could nere say , g to corrupiion thou art my father , to the worme thou art my mother . h death over him it had nere power . i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hee , made he is a priest after the power of an endlesse life . tithes then to receive , he it is who is alive ; for he saith it , k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i am he that liveth and was dead ; and behold i am alive for evermore . thus the eternall debt of tithes to make it good , to him it is that we betake us ; to no other than of christ the everduring priesthood : for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there , in the priesthood of melchizedec , of the gospell ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . there he receiveth them , of whom it is witnessed that he liveth . the soveraigntie of christs priesthood in the text over the iewish , being manifested from it's eternity ; jus decimarum , the right too of tithes , sub evangelio , it doth manifest to be as lasting : a necessity there is of having these under the gospell , since of it's priest we have such certainety : when {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there , in the priesthood of the gospell ; hee , melchizedec , christ receiveth tithes ; of whom it is witnessed , that is , witnessed by the scriptures : for so l expositors give the meaning of testatum est . in the scripture it is witnessed , that he , christ , melchizedec liveth ; who there , in the priesthood of the gospell receiveth tithes . of these words therefore for the clearer handling , i am to deliver them under a threefold quaere : quis , who receives ? quantum , how much he receives ? quare , why he receives ? 1. quis , who receives ? for here wee doe begin ; the originall of tithes , fetch it wee must from the condition of the party , whose of these was the first recept : then quis , who receives ? is he ; for his kinde of life , in the text , he who receives ; is he ; a priest he is : for he whose dues these are , m {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . none but a priest he is , whose of these is the right primordiall : tithes and a priest , they are much of a standing ; of the * office no sooner the appearance but unto it of the deserved reverence yee have the performance . he then who receives in the text is a priest ; and is to be considered two wayes ; either 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the figure , or for the worke sake which he underwent , and by way of subserviencie ; and so , is he , is melchizedec ; who was of christ the type ; the priest presentative , he receives tithes : or else consider this priest . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the truth , and of these dues as he is the proprietarie ; so none but christ , who is n {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the great high priest , is he , iesus christ receives tithes . this the he who in the gospell is the tithe-taker . in the law , the text {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here , 't is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} men ; o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they were many priests to whom this portion was delivered : but under grace , in the texts {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} no more than one he , one priest . he who receives there , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : the priest god-man , he receives . this the first quaere , quis ; who receives : the second followes , which is ii. quantum ; how much it is this priest receives ? for that a right he hath to somewhat of each ones goods it will passe unquestioned : yet his right runs not at large : for the muchity of that he receives it t' end left at randome : that he should take so much now , and thus much then ; here this , and there that ; more at one time , and lesse at another ; nor , doth the priest referre himselfe for what he receives , to the pleasure of those who are bound to give ; but of that he takes the quantum : so much it is , as he once and for ever hath beene pleased to determine of ; in the text it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tithes : of what is yours , he hath severed for himselfe a speciall , a peculiar part . what he had of abraham he requires now of you : you must give , as abraham gave ; as he , so the p faithfull . now for the quantum which abraham did impart , praecisē it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a tenth ; so much is the tithe in the text . q decima vocatur ex decem alicujus rei portionibus una : one portion in any thing of ten , this is that which we call a tenth . of what the priest receives this the quantum , the tithe ; no other it is than what they had who were of levies order , the dues of men that die , to him alwayes they were and are alive . therefore , it is our part now to weigh them , just so , in no otherwise then at first appearance , as by abraham into the hands of melchizedec they were delivered : in the handling then after a two fold manner they are to be treated on . extensivè quoad res ; intensivè quoad personas . 1. extensivè , in regard of the matter , or the diversity of severalls , out of which they are to be taken ; so your tithes are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tithes of all : to him who in the text receives , abraham as it is at the second verse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he gave a tenth part of all . any thing of which your selfe makes a gaine , it is matter for a tenth ; all being good , nothing this way is to be refused ; but in respect of the specialties , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of all that ye possesse , out of each your priest is to receive a tenth ; tithes in their latitude , being of all a tenth part : thus they are to be preach't extensivè : but beside this they are to be weighed . 2. intensivè ; that is , they are to be treated on , as they respect the frame and disposition of his soule ; who , to him who receives is to pay tithes of all : thus the tenth it is r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the tenth of all , in each sort , it should be the best of all ; for so of old runnes the reading at the fourth verse . cui & decimas dedit de praecipuis abraham patriarcha . s to whom the patriarch abraham gave even the tenth of the chiefest : to translate it decimas spoliorum , as you have it , the tenth of the spoyles ; is a construction too restrain'd : when {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} primarilie in respect of chiefenesse , it hath reference to the quality of a thing , and for the sake of this , the quality doth import the matter , or subject . if then of spoyles it be translated to the meaning of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it will come nearer , to render it t de praecipuis spoliorum ; a tenth of the best or chiefest of the spoyles . this reading u unto the greeke church is not unknowne ; and in the latine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} went ever for praecipua till the centurie that is last past . as then of all is to be received a tenth , so too , that tenth of all it should be the most especiall . by abraham what in tithes was rendred to melchizedec , of all it was the primest ; all and of all the best it is that must be for tithes . now thus stands the point touching the quantum : it is a tenth that doth determine the how much the priest receives ; concerning which was our second quaere : there is yet the third and the last which is iii. quare ; why he receives ? the reason why ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it is witnessed that he liveth : therefore the priest receives tithes , because it is witnessed that he liveth . of him here {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the life , it is ratio proxima , the very reason or cause immediate , why these are now due : of tithes , this the why durative . vnder the gospell , the claime for these 't is still of force , in that the gospell to receive tithes , hath a priest that liveth : of this portion for the receit , ye may see it in the text ; the very ground or warrant , it is from the perpetuity of the priests life . therefore his dues ever tithes , he a priest ever being ; from his ever living , is the cause that tenths are never-dying . for , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . there he receiveth them , of whom it is witnessed that he liveth . thus of these words the severalls ; the quaere we begin with , is quis , who receives ? exprest in our text by the particle , is he , a priest receives . i. is he ; a priest receives . now this priest no other wise in this quaere , ye are to behold him , than as abrahams tithing sets him forth : not x qualis , such as he is quà priest , but quantus in his office how great he is , ye a●e to take notice of him : for this it is from his receiving at abrahams hands in the fourth verse , saint paul would have considered . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . consider , saith he there , how great this man was , in the text the he , unto whom the patriarch abraham gave the tenth of the chiefest . that then for which tithes serve , it is of , priesthood to set out the greatnesse ; to signifie unto us of how eminent a quality this holy function is , this it is for which at first tithes had their institution . y {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it was for the honour of melchizedec , that these dues abraham paid . the finis ultimus then why tithes were ordained , it was to manifest of the priest the excellency ; to denote of how great digni●y he who receives , for this cause it is that they were appointed ; to point out unto us the priests {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; his praerogative to be very great . for tithes they are the medium by which our apostle proves , in the person of melchizedec , of christs priesthood the sublimity ; in that abraham who paid tithes , z hoc ipso in this very thing , he was made lower than melchizedec , who received . what then in this part we must pursue , it is that for which tithes had their rise : in the beginning these they were assigned to discover unto us what high esteeme is due unto priesthood ; yea even to that of moses . for this was the ground , as from the fift verse a the learned do observe , why to aaron the children of iacob in this duty stood obliged ; when this portion which beneath melchizedec , did argue abraham , above any of the hebrewes , levies tribe they did praepose : as him , who received their tenths , with those of israel , none so honourable ; though one with another people and priest , all alike honorably descended ; yet with these the honour due to the office outstrips the honor had by the birth . b tanta enim erat sacerdotii ●xcellentia , &c. say the fathers . even of levies priesthood the excellency it was so ample , that all of such a kinde , it exalts them above all of the same kinne : to aarons order , paying of tithes , their dignity , that it did surpasse any of the race of iacob it doth ascertaine . but to let passe the legall priesthood ; to that of the gospell it is , that i must keepe me ; and must tell you from the rendring of tithes , over all whomsoever of its priest the superexcellency ; this to be it which is inferred . for our evangelicall doctor saith . i●tuemini quantus sit hic . he who receives , consider how great he is to whom the patriarch abraham gave &c. marke well who gave . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , abraham the patriarch ; this eminent christian in the top of his dignity is set before you to usher in the greater dignity of the christian priest ; it is the patriarch abraham : c that is , abraham the chiefest of fathers , the very first father ; princeps patrum abrahamus . if literally the terme patriarch be taken , then such a father he from whom all the fathers in israel had their beginning : but if mystically and spiritually , then abraham he is , d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : the father of all them that beleeve : which of the two was the greater glory . now then , let the renowne of abraham , nere so much exceed , be his fame nere so flourishing ; t is but that which the apostle would , that none among the israel of god in glory should be so great as he : for in that one so glorious did tithe it to melchizedec , how glorious then must melchizedec be ? this is it which saint paul would have considered : and too , he would have all hence to learne the lesson which abraham tithing reades unto them ; which is this , that when tithes ye give of your selves to your melchizedec , it teacheth you the humbling ; that wherein it instructs you , t is naught else than of your selves , unto him in the lowly submission : for these they are the test of the awefull reverence that to the priest is due ; in giving up of these as abraham , so every man else , to his melchizedec , he doth declare his subjection ; e {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : f signum subjectionis ; g testimonium erant reverentiae erga eum cui pendebantur . he still passeth a great deale for the better man , to whom h gods dues , his tenths they are delivered : of a whole people the man most chiefe , tithes sets him below the priest ; the charge it warrants to be right high , to which of these the payment is referred : betweene man and man they put a difference , but the receiver , still they assure him to be the more worthy : that here which is inferred from the patriarchs paying of tithes , it is before himselfe of his priest the preferring : for t is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. confid . &c. it tells him that gives , that he is not like to him who takes for dignity , before any other , these tithes , they are the seales of the priests promotion ; here above the patriarch they set melchizedec . your rendring then of these to your priest ; they are the reall the manifest profession of your submission . for of whom religion requi●es this fe●liy , over all such it shewes its authority ; and learnes them their owne humbling , in this sort enjoyning their obedience . i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is an hard saying , i dare say to the most that heare it ; to heare that honour's due to an outcast priest , and that by tithes ; to you , to whom the very sound of priest is even ominous , is not this a theme that 's sowre ? it exacts therefore the closer pressing . know , then know , that the reverence had to those who are entrusted with the dispensing of sacred verities , tithes denotes it to be of a more del cate straine , than what 's borne to other men ; though men to be admired for their condition , amiable for their graces , and for their piety even imirable of the priest himselfe ; yet of these with the priest , none to be compared . for as the patriarch among men , for dignity none so supreme ; yet to the he who receives , here he stoopes and lets downe his saile ; to melchizedec , abraham , be 〈◊〉 it in his glory ; in honor unto god before himselfe , he preferres his priest , and did publish to the world his owne lowlinesse when he tithed it to melchizedec . with a serious eye then of the gospell priest , weigh now the super-excellency : that abraham , that he who for his glory of all his posterity was the most unmatchable ; that he , who for his worth had never any that could ever equall him : but all , at all times he did surpasse : yet this man who did outstrip all ; that melchizedec the he , who in the text receives , that the priest should surmount him ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. consider how great this man is ; this he of how great perfection . k that besides many venerable respects that abraham bore him , that to him too he should give tithes ; it was an argument more than prevailing , that of melchizedec , the dignity it was non-pareil : of devouter abraham this devouter act , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} by many , very many degrees , it puts him below gods priest , though a patriarch than any in israel much more illustrious . this , of tithes the effect ; of their payment the issue , 't is to confirme how great a priest , the priest of the gospell : for abraham to the he who receives , these argue him much unaequall abraham for dignity to melchizedec ; and make the patriarch too meane to come in ballance with the priest ; since to this great man these they doe subject abraham : this deed preacheth aloud , that melchizedec to this loyall saint he was superior ; and declares the good man obsequious to gods priest , though he triumpht it over kings . thus melchizedec the figure ; for all that was done , verily to him it was done who was the type , and did the service for him who indeed in the text receives . now then , if melchizedec for repute even to astonishment was so wondrous as that to his sheafe abrahams must bow ? then christ , the great high priest , iesus christ , how he ? if the semblance doth beare downe all before it , then the substance what ? l {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. if of command so powerfull be the appearance ; then of the truth it selfe how glorious the royalty ; m its majesty how perspicuous ? to iesus christ , in what to him did abraham stand bound ? in what ? verily by the current of our text in naught else but in that which he receives , that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tithes ; that which abraham owed here it is them , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he receiveth them , tithes . the upshot then of that , which as hitherto hath beene promiscuously delivered out of this first quaere ; distinctly it is but quis and quare . 1. quis , who receives ? in respect of service and assignement melchizedec he receives ; but in regard of lordship and propriety , the he who receives is christ ▪ for he is lord of the soyle , out of which these fruites are gathered ; of these his is the right originall ; tithes in the primary claime they are his , who {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is the priest ; to none but to him they appertaine in their primier seizint his jus decimandi in the first tenure , by way of selfe-owning and title indubitate he receives tithes who is n the christ , our iesus . this the 〈◊〉 who will satisfie you , whensoere in this point ye put forth quis. but then 2. quare , it may be demanded for what cause at first this priest received tithes ? i have told you the cause why ; in the beginning it was no other , but of priest-hood by the payment of these that the greatnesse might be declar'd ; and so , this of tithes is the why institutive : of the priesthood of the gospell to set out the great honour which is due unto it , to this they are appointed ; unto christs yoke , the badges and tokens they are of his subjection , who soere payes : for this cause at first ordained , that at all times by these the people might witnesse what reverent abearance they owe unto their priest : over all from whom he receives his superiority they are to denote . and this of the first quaere , in its severall branches is the summe : we proceed now to the second , which we proposed in the terme . ii. quantum ; how much this priest received ? in the text definitely set downe to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tithes or tenths : so much by abraham was given to melchizedec . these tenths then they are to be treated on either , first in respect of the things offered ; and so abrahams tithes , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tithes of all : or else , secondly , in respect of the persons offering , and so the patriarchs tenth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of whatsoere his tenth was , of the chiefest it was a tenth . of these two , that which must first be set before you , it is that which shewes how large a spread abrahams tithing had ; to all it did extend . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} o he gave unto melchizedec a tenth part of all ; which is the first part of our second quaere , touching the quantum , and comes now to be handled . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : of each ones goods his part who lives , it is a tenth part of all : for this quantity of his priests , this the claime ; this melchizedec did receive , this abraham did impart , of all the tenth . of any thing then you doe possesse , of this portion there is no exempting : with what ye are blest no stinting of christ , otherwise than he hath beene pleased to stint himselfe . his command is p {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yee ought to tithe all manner of herbes , q et omnium decimas . of all that thou shalt give me i will surely give the tenth unto thee : of blessed iacob this was the righteous vow . r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this of iacob by no meanes the christian let it passe : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; but what he afore the law , under grace , it is ours to doe as much : decimas omnium iacob . and under the law , s 't is omnem proventum sement is tuae . thou shalt truely tithe all the encrease of thy seed that the field bringeth forth yeare by yeare . and againe , the israelites upon the charge of king hezekiah : t copiose decimas omnium . the tithe of all things brought they in aboundantly . yea tithe of oxen. t is too in the prophet . inferte omnem decimam . u bring ye all the tithe into the storehouse ; which could not be all the tithe , if not of all . thus precept as well as practice makes it good , that the tenth , his dues who receives , of whatsoere was to be tithed to be a renth ; implying abrahams duty whiles to melchizec ; ex omnibus , of all that religiously he might , he paide tithes . for x {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of all , it is set downe in the largest sense ; and so not to be confinde by any particular . that then some would have all of these , and others all of those , of all to be the all ; this their opinion passe it doth with me for the instance of the patriarchs action , not for the restraint . it is not i that deny abraham to have imparted of the spoyles a tenth ; y the fathers say he did : nor yet is it i who dare gaine say him to have tithed all z the goods that were his owne : a when he who saith of all excludeth nothing . b decimas praeliorum , a tenth of the spoyles that he got in battle that he did pay , i doe beleeve it ; and too , decimat frugum , with the tithes of the fruites of the earth that were his , with these that he did present his priest , i am verily perswaded . if then any say , c that 1. abraham gave these dues out of the spoyles that he gained from chedorlaomer and those other kings against whom he raised the warre ; that of all these as included the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} should be meant , 't is confest : for as our tithepayer jure belli d had a right to these , in that they were the peculium of the assyrian princes whom he vanquisht ; so to the tithe of these in respect of him who gained them , melchizedec also had a right , or if as it pleaseth e 2. others ; the spoyles to be those which abraham recovered from the conquered kings , and were the very goods of lot , and of the kings of sodome and gomorrah ; such there are who say , these to be the all , of which he paid tithes . with these men so of all , these spoyles might goe for one part , i de joyne hands : when {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is large enough to comprehend these also . for consider , that albeit f abrahams iuravi elatâ manu meâ ad iehovam , &c. that himselfe would take nothing of the king of sodome ; yet his vow did not tye him , nor could it withhold him from giving to the priest of the most high god , that which belonged to him ; even the tenth part of all the spoyles that were recovered . once more , be there g 3. others who put aside the spoyles , and deliver the all to be abrahae facultates ; this with me of the all , as another 〈◊〉 all it will 〈◊〉 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bellie , all this it will hold and 〈◊〉 , burst . that abraham payd tither of all where : with himselfe was enrich't , i gladly yeeld it , and of all that he gave , it was too of all that was his owne : for if the patriarch did pay . tit be 〈◊〉 all the spoyles ; shall we deny him to have discharged , this debt with the the of all that he had , out of his certaine and standing possessions ? about what then our moderner tugge , and to ; the exempting of all the rest , for such a specialty would conclude : goe it may , not for the bound ; but for that which of the all may helpe to the making up . in briefe of all that the patriarch gave , would you have the totull ? touching it , h what i have received , that i deliver to you : in all humble obedience to his priest he gave a tenth part of all ; that is , of all whatsoere be had ; of all the spoyles that for himselfe of the enemy he gained ; the tithe of all the spoyles of sodome , and substance of lot , which he brought backe and recovered ; of all that he carryed out with him , and of all that he left at home ; euen of all that any way he possest . thus , his decim●● omnium without any the least violence offered to the text , to all tithe able stuffe whatsoever that was within his power , it may be stretcht . well then , to make no hue and hue after any who hath stole from abrahams {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : oneone-onely wee le put forth a si quis . if then there be any manner of man , who cannot be induct to allow abrahams piety of his goods to be so lavish ; but that it stood better with his wiser thrift to have offered once , and no more , to his priest a tenth of the spoyles , out of that so renowned a victory ; if there be any such that can be found ? such a foundling , for my part let him have his will : for once to the theology that is municipall wee le endeavour meekely to subscribe ; that onely of the spoyles , and of nothing else , but of these onely , a tenth part was onely imparted : as by the moncke of the order of cleroborus it hath beene onely said , so be it ; that what abraham gave was of onely spoyles , meerely spoyles : if onely so , what then followes ? in so saying , this divine solus , he did not prejudice the priests right , but onely of the patriarch , from the well-knowne zeale he doth detract : he onely delivers to the world abraham to god-ward , to have beene pitteously penurious ; that of his dues to religion he was a niggardly micher , that he was an abraham clunchfisted ; and all that this way went , he thought it onely ●aste ; that the good child iudas that he did , he did learne of his father abraham , i quorsum perditiohaec ? not at all from melchizedec he doth withdraw . for once then , in this pinching sparing , scraping wise , let it be admitted ; that abraham gave a renth of nothing but onely of the spoyles , which at such a time he got at such a battle : but withall then let it be admitted what saint chrysostome hath left ; for indeed he sayes k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and we say so too : if you will , let the father say , that onely with the spoyles : for , doth he not say in that famous homilie de autolico made to the legists of praedonia ; there , doth he not say there that abraham was the first who put in practice modus decimandi ? be it so then , that saint chrysostome sayes that onely with the spoyles , which abraham brought backe , he gratifyed melchizedec , but then of this holy father the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} we would have you to take home unto you : for saith he {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by his giving a tenth of the spoyles ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; hence , to all abraham is made a teacher ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this abraham in giving a tenth of the spoyles , preacheth unto us , that as he , so each man else should give unto god , the first fauites of what hee gives unto him . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. of all which he did bring backe a tenth he severed for melchizedec : hence to all abraham is made a teacher ; now to no more we urge you , than from abrahams deed , saint chrysostome enjoynes : be it a tenth part onely of the spoyles that he got ; we presse you to no more , than onely to the rendring of a tenth part of that you get . thus the payment from the spoyles , melchizedec's dues it doth no way impeach ; for unto him as to each priest else , there was no more due than the tenth of all that did anew come in : of your latest incre●se , so much that yee should contribute , from abrahams fact this it is of the golden-mouth'd greeke that is requir'd . and therefore now to proceed , your duty , sute it should with his practice ; of all that you get bound it is to the giving up of a tenth part . for l decimas nostras annis singulis decunctis frugibus , pecoribus praecipit erogand●s dominus . of all fruites , of all cattle , each yeare the lord commands a tenth to be given out . and m de omni substantia quam deus homini donat decimam partem sibi servavit , for himselfe god keepes the tenth of all the substance which he gives to men . n if we have sowne unto you , saith the apostle , spirituall things , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is it a great thing if we shall reape your carnall things ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , your carnall things . o super hoc debitum , upon this debt of returning things carnall for receiving things spirituall , saith aquinas , doth the church ground its determination for the paying of tithes . omnia quae homo possidet , all that a man hath sub carnalibus continentur , under carnall things it is contained : and therfore de omnibus possessis , it is inference , of all that a man hath , hee must pay tithes . de p fructibus & quasi fructibus omnium ●erum quae quodam modo nobis sunt frugiferae : of fruites and of each thing fruite-like , that bringeth in increase ; omniumquè negotiorum lucrosorum : vnto your priest , the manifest of your subjection it must be from all your affaires , whence yee have your gaine . q {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . out of the very fruites of his very labours these dues abraham raised for his melchizedec . r neque est ratio : neither is there any reason since all that is yours , comes under things carnell , why of some of these you should pay tithes , and not of others . of the trade then that any of you drive , thence it is to your priest in this matter that your obedience ye must make good ; of each one from each thing righteously got , thence heavens quota pars . with abraham he gives not tithes of all , who is conscious of any one thing to the keeping backe . therefore , s si decimas non habes fructuum terrenorum quod habet agricola . if of fruites of the earth ye hand tithes as the husbandman ; yet quod cunque te pascit ingenium , whatsoere craft sustaines thee , inde decimas expetit , unde vivis ; our tenths are to be demanded whence ye live : courtship , campe , or barre ; shop or plow ; all in these are alike ingag'd . t be then thy gaines from the earth , that is thy possession , or from the very labours of thy very person ; if of thy paines thou findest the fruites , thence with a tenth melchizedec must be served ; in these matters of your travaile tithes followes the successe ; nor of what sort of calling the tithepayer be , so a lawfull , upon that religion does not stand , but to all that a man gets its dues it doth extend : for as of abraham , so of each man else that which he hath obtained , it is titheable : even those minutula , things which in themselves are little worth , and seeme of no account ; as rue , annise , cumin , yet of these for tithe no omission , u these ye ought not to leave undone . for though in his x singula , of these each severall may seeme of little or no moment , yet omnium cumulus , in their heape and saile , they may amount to much : now that cannot but stead the priest which to the owner is advantageous . it is a tenth then , and a tenth of all that is sub manu , which of the priest is the portion . y let him that is taught in the word , saith the apostle , communicate to him that reacheth in all good things . here is a text for you of london : men much addicted to him that teacheth , but nothing to the priest , to melchizedec ; for you then ; what we heare of you it is no good report ; in the businesse that we are now about , it is too well knowne that ye deale double . therefore ( in the behalfe of the curates of london , to keepe close to that taking device of the incomparable selden , and withall to bring you to your duty ) that he who teacheth may be provided for of sufficient living : we advise you that ye doe not deceive , and your selves be not deceived , for god is not mockt . for him then whom ye would have , your teacher ; what for him that teacheth , ye are commanded to set aside , somewhat it is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in all good things . now as a z right reverend of our owne hath it , this all of saint paul , in all good things ; no other it doth insinuate , than the al of which we have hitherto treated ; naught else but abrahams all : it would that you of the city , as well as those of the country should impart to him that teacheth in all good things , one part in tenne . for attend ; as christ in our text must be honored , so are ye to communicate ; now the tenth is that which he receives , and the tenth is that which ye of london ought to give . for otherwise than the priest takes in all good things , should we allow ye to contribute . we should make saint paul to the galatians thwart and clash with saint paul to the hebrewes : but , my beloved londoners , no such matter ; since the text that 's loose , is to be bound by the text that 's strict : what then in one place in all good things , he leaves unlimitted , that is to take quantity from the place that doth determine ; the scripture tith'd , is to be the rule to the scripture which is unti●hed : and so , the part in our text christs right being a tenth ; it remaines in the behalfe of him ; as abraham , so yee citizens to him that teacheth , ye should ensure your subjection in all good things of a tenth , by the communicating . of tithes touching the extent thus stands the case : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in each kinde it ought to be a tenth part of all comming in . but here we rest not ; all is not all , unlesse as abrahams all it be de praecipuis , of all the most chiefe . abrahams all , which for the quantity was the tenth ; that too for the quality of all , it was the most principall . ii. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the tenth of all than any of the other nine parts , was m●ch were choyce : for this terme {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a the apostle useth to extend it to all ordinary tithes of encrease ; b and unto that eternall duty of paying tithes it will fetch in the best and principall of mens possessions . hence then we urge ; each one of this duty whiles he is in the performance , of each parcell that he offers unto a diligent survey : in these matters not to deale with god hand over head ; but as for himselfe in every thing he would that which is most singular , so in point of tithe to be as studious ; not to set apart that for him who receives with which himselfe can not away ; to the priest no offering of that , which so it be gone , we care not much who hath it . such dealings as these they ne're stood with the fidelity of abraham . god who c found his heart faithfull before him , for the choysenesse of that wherewith he ministred to his priest , no doubt but he found him very solicitous ; to give that which did more excell right industrious . he who lov'd so much what was of little or no value for his priest , a meete present he could nere thinke it : but what in honour to his melchizedec he did performe , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} no other from abraham could proceed than of the chiefest even a tenth . ye may then beleeve me , to pay his saviour with his trash to his beleeving soule it was abhorrent ; nay rather , his tenths though nere so precious , of what they should in his owne esteeme , did they not faile ? indeed , to give tithes of any thing , no matter what , so it be a tenth ; it denotes a feare had to him who doth command , but of the sonne not the feare : the son-like feare , if this way a worke ; for the sort 't is dainty , it severs , and culs , and pickes , and weighes , and chooseth that which is most pleasing for him who hath its reverence , its love puts its god before it selfe in each part of its substance . as then in all morall duties it fares with each agent , so with him who tithes it . d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tithing aright hath a strong and most especiall regard to the minde and purpose of him that offers ; that hee doe it out of a willing and ready disposition , with all strength of affection : which neere so well appeares as when his subjection to him that lives savours of all his soule ; as when his tenths shewes that for his redeemer , he thinkes nothing too good ; when the tenth of every thing is better than that which he reserves for himselfe ; and his owne profit is put behinde his dues to religion ; not ought more worth , and that no present for the priest : in a word , when a man gives a bare tenth , he gives of his goods , but he gives himselfe whom his tenth gives up the best . now whosoere doth thus , doth no more than to what he stands bound . e out of all your gifts , optima & electa cuncta ; ye shall offer , saith the text , of all the best thereof . f righteous abel , ex primogenitis & pinguissimis ; unto the lord hee-brought the firstlings of his flocke , and of the fat thereof . on this offering of abels , will ye heare saint chrysostome to descant ? thus then he g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : unto the lord meerely o his sheepe abel did not bring : but what ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the first of his flocke , he ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of those that were prize-worthy , of the delicate ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and after that out of those firstlings which were choyse , againe did abel select the choyser . now did abraham in his oblation come behinde the pious abel ? non h devilioribus , he , sed de praecipuis ac melioribus dedit ei decimas . to give unto melchizedec the refuse of his store , it nere stood with abrahams piety . he , whose lord had long afore his heart , in his tenths unto him he could nere be heartlesse ; but what he payd with a deale of care he did all ; not set apart he , and of what not fore thinke ; but what was of most esteeme he did first discerne , and then let it goe ; with a busie eye bee over-lookt all ; but naught his priest he did assigne , but what for worth the rest did overtop . abrahams tenths , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the richest of the spoyles , the most liking of his cattle , the purest of his gold , of his silver the most refin'd . for i abraham , as the letter hath it , was very rich in cattle , in silver , and in gold . touching the matter then of this present duty how much it is ? that it is decima a tenth ; and too , a tenth of all , ye are not ignorant : but as for the manner , how good it must be ? the apostle tels you that it must bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the prime , something more surpassing in that kind any of the rest ; this at least it must be : but whether ? to put that to the question which indeed is out of question . as it is then , whether nothing so good ? of all whether it should be the best ; looke you to that ? such as is your offering , such is your devotion ; if ye faile not of so much as you are commanded , for you give a tenth ; yet render not so good as ye are able : k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; with all the heart , as ye should , doe ye love the lord your god ? if in what ye tithe , ye give christ what is good , yet in that kinde keepe backe somewhat that is better , above all , is christ then , is he preferr'd before all ? l cui meliora , ille melior . that 's better than god , for which is reserv'd a better thing ; and whiles of your estates ye returne him the common stuffe , no affection it denotes but what 's common ; sleightly serv'd he , and as sleightly priz'd . in your tithes then the choysenesse of what you bring ; what reverence ye bare him who receives , hence is the lively evidence : in religion cold and frozen , nay dead is that soule , which could set out his gleanings , and withdraw his sheaves ; make shew of the gudgeon , but to conveigh away the salmon ; that hee might gaine-say his timber would flatter you with the chips ; when he should pay the pearle , doth very frankely set downe the pibble . but not so abraham , of what he made up his tenths , of that he was curious for the kinde ; god was first in his soule , and too first in his possessions ; still the best that a man hath , it is for his service , who hath the best of a man . naught too deare for god , if once in our better part , we are indear'd to him : tithes then cannor but be de praecipuis , unlesse in our selves the high priest be ende praecipuus . thus did abraham , and ye must no otherwise : his tenths they were of all , and of all the most choyse ; your duty of no other stampe ; of your encrease the tenth of all in each severall , and in each of all no other than the chiefest . of ●i●hes this the condition , when abraham tith'd it to melchizedec ; so much they were , and in such a manner to be deliver'd up : and in this matter at this day no change : for the old honorary , the old clame , since no priest now , but the priest of old ; when your priest than abrahams priest he is no other . m iesus christ the same yesterday , and to day , and for ever : it was gospel then , it is gospel now , therefore the same tithes , since the very selfe same priest ; there being no other priest , there needs no honor of a new edition : so that your dutie 's not a whit altered ; his dignity being full as fresh , he as great as he was before . to him then even in these times by tithes the same subjection holds firme ; in that in office he the same continues : that , which unto us and all that come after us brings downe the why institutive ; it is of tithes the why durative : for the awefull reverence , which by this tribute abraham shewed to the greatnesse of the priest ; why at this day it must be observed , it is at this day of the priest from the endurance . in the very way then of abrahams payment , we come now to the reason for which tithes are to be continued ; for touching your duty , wherefore in conscience to render these ye are obliged , and that we have authority upon the perill of your soules to command the fulfilling ; in the text the ground , of the priest is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : of your obeying and our enjoyning , the life it is the warrant ; for , he who receiveth tithes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of him it is witnessed that he liveth : of the priest the life , why tithes are now due it is the quare ; and of the three quaeres as the last proposed comes to be considered {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he l●veth . iii , on {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . helives , and he lives a priest , for under n this notion it is , that we are to present him to you ; and in the kinde you wot of , why abrahams duty to abrahams children it should descend ; the grand quaere is ; not in that simply belives ; but because he alwayes lives a priest . what then is of notice most especiall , why tithes still are your debt ; of his life it is the diversity of consideration : which is to be set before you either primitivè or dispensativè . first primitive , ye are to behold it , as christ , he who lives for your eternall profit , puts it into action ; and so , this his life , being unto you the life of a priest ; hence it is that in the first rise unto him , from you tithes are due ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that for you he liveth now a priest . secondly , this his life is to be weighed dispensativè ; as the melchizedec's here below have the manageing of it , to discover what pretious fruites doe accrue unto you from this his life ; it being a life for your spirituall good , wholely behoofefull : and this is the quare why of the gospel the now priests , they of tithes are among you made the receivers ; it is because the word which they bring , it is the o word of life : for thus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. of him it is witnessed that in them he liveth . what then in the first place warrants unto him abrahams performance to be your service , it is in that 1. primitivè and in se , in his owne personlie l●ves a priest : and no meane motive this from all christians for the pleaded-for subjection , if but duely thought on : when this priest , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that he lives ; it is to pray , and p for the transgressors to make intercession . q if any man hath sinned , saith saint iohn , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , wee have an advocate with the father , iesus christ the righteous . for , r who is this but hee who hath engaged his heart to approach unto the lord ? in respect then of him for the abidance of tithes , this the quare : in that in himselfe a priest he lives ; even now to be our spokesman , to pleade , and sue out our pardon , to reconcile and set us at one with him , whom our sinnes hath set at oddes . s {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : it is for us that he is at this present , the mercifull and faithfull high priest , in things pertaining to god : when none of us without this life that dares deale above ; that can goe to god , and yet goe without christ ; who is it that can appeare an offender before his iudge , and not provided of a satisfaction ? would a release of his bonds , and neglect the life that payed the ransome ; stands in neede of mercy , and yet t for the lords sake does not petition it ? behold then the life i set before you this day , and of the priests clame , yeeld to the iustice ; hence in abrahams way , ought ye not to apply your selves to abrahams subjection ? for as to abraham , so to you he lives a priest ; this his life in your behalfe he wholely employes it ; where he is , the manageing of your affaires altogether takes him up : on {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that he liveth , as a good priest should he abides our suitor , and that thither we may come whether he hath ascended , for this he lives to request the father . prayers then hee doth offer up , and in u this a priest : but this is not all at which wee are to looke ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he liveth and intercedes ; but too , the sacrifice , we must regard , x which he did once when he offered up himselfe : since this also in se , as in himselfe he is a priest , it is to be considered . that then y for our transgressions hee was wounded , and bruised for our iniquities ; as ever , so now , z this is that which makes him a powerfull orator : when from the redemption that he wrought , is the life of his intercession ; the strength of his interpleading , it is from the dignity of his merit ; from his passion , of his prayers , is the prevalency . so then , for the point in hand , ye see upon what warrant we ground the urging ; this homage of yours what now commands ; but that in which consists your blisse eternall ? from that which of the gospel is the very pith ; ab evangelii evangelio , from the life of a saviour , hence the now quare : his priestly being is the why at your hands this service why now he must receive ; from a perpetuall benefit , it is that the bond is perpetuall when for us it is in se , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that a priest be liveth in himselfe : for our sakes , it is that the deity is still solicited ; to appease the wrath that we have provokt , this the cause that before justice eye his precious sufferings are still set ; that the remembrance of his fore-past chastisement this priest renues , t is to effect our peace ; and now powres out the desires of his soule for that onely which wee all desire . yet further ; that which addes to the worth of this his executing his priestly office ; and so , unto you makes the enforcement the more strong ; it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that now he lives a priest enthron'd : for , a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : into heaven it selfe he is entred now to appeare in the presence of god for us . therefore , all his doings ye are so to construe them , as of his infinite glory they sute with the present condition : weighwell ye should of the now priest , the now state ; an all-glorious life it is of an all glorious priest . christs then b pro humanâ naturâ rogasse ; at this day his mediating for us , no other it is than in the statelinesse of his divinity his taking to him our nature ; and thus , in his owne person having assum'd it , in our behalfe what he will he obtaines of this by the presenting ; all things then to him are granted , not from the submissenesse of his desire , but upon the knowledge of his desert ; as a supplyant he does not now crave , but as a conquerour he procures . what i say ye may beleeve , when c we have such an high priest , who is set , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : on the right hand of the throne of the majesty in the heavens . to his clame then unto the debt we preach for , ought ye not to have regard ? when this priest though he liveth so d highly exalted ; yet in naught fallen from his office ; but the priests worke , it is still his e non otiosum gerit christus sacerdotium : from the businesse due to the priesthood , though he be in heaven he is not discharged ; but for your heale it is that even there , he abides a priest all-sufficient : since , f he is able to save , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to the uttermost them that come unto god by him , seeing hee ever liveth to make intercession for them . the remission then of your sinnes ; unto a better hope , the acceptance of your persons ; for your time of being here , your priests plighting of his word for your upright abearing ; upon his owne backe his taking of your load ; his fulfilling whatsoere you faile in ; of his now being the now majesty : in a word , all that the gospell reveales touching this priest , all serves but to make the continuing quare the more weighty ; that yee may be the more easily induced by ●ithes to evidence your submission . thus , to the sonnes he that lives being the same priest that he was to the father , abrahams dues , that they should be your debt is it any more than right ? g christus iesus catholicus pa●ris sacerdos . he being of his father the catholique priest , is there any reason that he should be denyed a * catholique subjection ? according to that he receives , of all is it not necessary that there be rendred to him one and the same obedience ? since as for abraham so for all , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : of him it is witnessed that a priest he liveth : from him quà priest , there flowing an universall good , unto him ought there not to be returned a duty universall ? of tithes for the permanency in this manner stands the quare , in regard now of the right primitive : in se , he who receives , as he is in himselfe if beheld ; ye finde unto you {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he liveth still a priest : and therefore for this cause it is by tithes your allegeance unto him ye ought to make apparent . but yet , in the spring head and ascent upmost , though his they are : yet as he lives otherwise , than in himselfe a priest , so too , for the lasting of tithes , an other sort of right , his life it doth produce , a right derivative ; when 2. dispensativè ; in a second way wee told you , that in those he lives to whom of this his life he hath committed the dispensing . thus wee are fallen upon the point wherein wee are to discover how to tithes the now priests of the gospell they lay clame : when tithes not onely primarily as they are owned ; but too , secundarily they are to be treated on as they are assigned : indeed it is in heaven that the receipt is ratifi'd , though the payment nere were but upon the earth ; ye give here to the hand , what 's there due to the body . now then , to come to those to whom tithes sub evangelio are to be deliver'd : of these touching the endurance to handle the quare as it concernes us . the reason why also tithes are our dues , for these in a surer way we cannot lay the ground , than in the text upon the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : since to the now melchizedec's , of the priest , of christ here {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of all their labors it is the life : that which makes us bring h glad tidings of good things unto you , is it not in that with this life we come fraught ? for i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : of life unto life we are the savour ; and our now charge k it is to stand and speake to the people {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : all the words of this life . hence then it is that we receive tithes , since of his life , the saving benefits effectually to impart we are enabled : for their worke sake here below to the melchizedecs , of the gospell the now priests , l whose it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to them this honour , hence it is that they have it warranted ; the priest lives in them to communicate his life ; and of his living priest-hood these sacred annexa in them he receives . but that we may take the whole scripture which concernes this matter along with us ; it doth well be seeme us in the old way to set our footing : and so , it is our duty to set before you of melchizedec and of aaron the quare ; that from their why for ou●constant receit of tithes , we also may fetch our why : which may so be done , and yet of the priest from the life we not all together turne aside . what then first of 1. melchizedec was the quare ; that which was the reason wherefore of this standing tribute , he was daigned the honour ; the cause was a benedicendo : from the blessing , which on abraham he did conferre . melchizedec m blessed him saith the text , to whom also abraham gave a tenth part of all . now then , marke ; if melchizedec of the patriarch upon his n blessing did receive tithes ? in his way in the behalfe of us for the same debt is there not the same cause ? since as he to abraham , so we to all that are of abraham doe impart the blessing ; o even the blessing of the most high god possessour of heaven and earth . this blessing we dispence ; which is no other in the richnesse of it , than the life of him , of whom in the text it is witnessed , &c. for the quare then , why unto us of melchizedec tithes the endurance ; there being from us naught now but the same blessing , what should be to us , if not the same subjection ? when whose at this day is the very office , is not theirs too , the very rights , tithes ? for melchizedec blest , and p eo nomine , of a tenth part of all he was made partaker . to the same purpose then that by abraham these dues were given to his priest ; the same end in your rendring of tithes it ought to be observed : now to him the tenth it was assigned to set out how great a priest he was . and for our parts , since we are to you , q {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in stead of him that liveth ; and naught doe , but r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the person of christ what we doe ; and if anywhere received , s as iesus christ we are to be received ; and since , t servatores sumus , we are the saviours that come up on mount sion : this being considered ; as tithes did from abraham to melchizedec , so from you being payed ; are they not to demonstrate of our callings excellency , your dreading approvement ? in respect then of each particular duty , our high function enjoynes , these are to ensure your obedience unto us , who have u the rule over you . to this tithes serve , that to the world they may declare , what great men they are , who now are evangelicall priests ; in that the honour which for himselfe priest-christ commands , to us he vouchsafes , his tenths , in token then of your submission to our authority , of all encrease , of all your substance the best in tithes is to be imparted : when melchizedecs superiority doth follow the charge of melchizedec ; the life which in the blessing of melchizedec , was the very creame , the life of the priest , this is the blessing we bring : with the bread and with the wine ; with the body and with the blood : with an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we come . from melchizodec then unto us for the continuance of tithes we inferre the quar● : being enjoyned his taske , this the why in dis even so hath the lord ordained that they should live who preach the gospell . e {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in matter of maintenance the apostle does not bring in , any new , strange , unheard of thing , he innovates nothing at all ; with a new egge of his owne addling hee does not present the corinthians : but the old practise upon former precept to be continued that it is ordain'd this he preacheth . the power that he had f to eate and to drinke , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , even so , as that of levies , who g to take tithes had a commandement . touching those then who sub evangelio officiate for him , of whom it is witnessed that &c. aarons portion why their pay ye have the quare ; the stile of the now law warrants it to be according to the law afore ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to be no other than even so . thus looke which way you please ; to the subjection due to melchizedec , or to the maintenance owed to aaron ; to hoc fac , or to crede hoc ; to the h law of faith , or to the law of workes ; to the rule by which ye are justifyed , or to the line by which ye are sanctifye ; of these take which ye will ; and of the priests life the now dispensers , of these rents how they authorized to be the takers up , ye will easily discerne . or , if either of these plea's the now priests should let goe ; yet in the text a hold they have impregnable ; when out of all danger of assault is : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the priest the life : of a right then unto these dues , i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , those who unto you are the stewards of the mysteries of god ; of a title unto tenths , these they can nere faile , unlesse our text faile : keepe then to this , and keepe up tithes : when this assures you of an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there , where tithes are ever to be received ; for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there , in the priesthood of the gospell , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . there he receiveth them , of whom it is witnessed that he liveth . and here , to our discourse a period it might be put ; but that other things are yet behind needfull to be observed , as first , 1. all this while , by the text what 's received , and what 's payed , it is but tithes , than a tenth , 't is no more . therefore , as if this portion were too exceeding ; or that , in the requiring of these we went beyond our commission , that ye may not repine , or what we write with a head hung downe entertaine : we are further to acquaint you , and as the troth is deliver it ; that to the now priests of the gospell , k tithes to be the least of that which justly they may clame ; but a very pittance of that greater summe in which ye all stand engaged . indeed if we looke at scriptum est , and jus strictum in respect of a part determined ; than a meere , a bare tenth , no more can be chaleng'd : but if the worth of that we bring were it possible to value it ; how little then of that great deale ye owe would a tenth prov ? for consider , thus much , tithes , the christians gave who were afore the law ; and those who were under the law payed tithes , all which had the priest that lives in a promise onely , and in a figure ; so much as this they imparted , and all upon the beleife that he was to come : now that he is come , and l in giving of himselfe hath freely given all things unto us : to be return'd than the wonted tenth whether there be no more ? judge ye . in this matter to your selves i doe appeale : does not nature teach , that the better ye are used , the deeper ye are obliged ; and such as is the fare , such should be the pay ; and that a more abounding crop , should follow a more plenteous sowing ; and that we should receive in , according to that we have laid out ? bethinke your selves ; in the brest within , have ye not a thing that to this beares witnesse ? but to keepe to scripture : for the legall priests then , if first fruits and tithes , and what not were due to those , whose m service stood in ordinances that were carnall ; and all that they did , tended no further than n {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to the purifying of the flesh ? if of such the ministery had so ample an endowment ? then to him o whose blood from dead workes is able to purge the conscience , that ye may serve the living god : to him , i say , in his now priests , can a tenth be a taxe so intolerable ? p {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if under the old testament such doings there were as these , then much more should there not be under the new ? this quantity of levies order , to set out the excellenty it was apppointed , whose worke was but the q ministration of death ; and to those of our rule , whose is the ministration of the spirit , to us than a tenth shall there be due no more ? our priesthood then as it is r natura praestantius , dignitate eminentius , ita usu fructuosius . as in its nature that of aarons it doth farre surmount , and in its exercise being farre more fruitfull , and in that we of the gospell come loaded to our people with better commodities , and farre more precious than those of the law : this being so , in your offering to us , your reverence how should it exceed that of israel ; how outstrip that ? quis pudor est christianos qui debent majora , non solvere paria ? oh the fhame ! that christians who owe more , should nere be found to returne so much . what shall we say ? did not the scribes and pharisees pay tithes of all that they possest ? now s except your righteousnesse shall exceed the righteousnesse of the scribes and pharises : — from what followes god defend ; but except your righteousnesse , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ye shall in no case enter into the kingdome of heaven . deceive not your selves ; of these miscreants the righteousnesse how doth yours t exceed ? if in that ye are ever peccant wherein they were never guilty ? u qnomodo superabis eum , cui non aequaris ? in this duty if these yee doe not aequall , that ye goe beyond such when will be the time that it may be found ? of the scribes and pharises ye are yet to learne ; these though too bad , yet to teach you truely to 〈◊〉 it wondrous and sufficient : of your profession is not this the blot ; that to scribes and pharises ye should be to go to schoole ? now then , if it be tithe , and more than a tithe to which the now priests have now right , 2. what warrant then for that unwarrantable competency that every where is in practice ? or what conscience will allow you to abide by a mouldy custome fetcht from time out of minde ? or for your teacher to thinke that right meete which comes from the raw discretion of an upstart vestry ? or what ground is there for a x be unto me a father and a priest , and i will give unto thee ten shekels of silver by the yeare , &c. y have not our fathers eaten sowre grapes ; and the childrens teeth are they not set on edge ? as if the now priests were the accursed progeny of unhappy eli. z doe they not come and crouch for a piece of silver ? and for their putting into one of the priests offices ; for the most part is it not the end , vt panis frustum , that they may eate a piece of bread ? when tithes which were ever due , they are now no where paid . 't is in the text a priest & tithes ; of the blessing upon abrahams receiving , of these is abrahams rendring . to the goodwill then of the many no referring of the priest for that which must sustaine him ; and upon the hearing of the man , no giving accordingly as you like him ; and amend his pay , thereafter as he mends his preaching ; for if in your wifedomes he chance to improve his talant , perhaps he shall be considered for it : or if for his bigger preferment he can hire out himselfe for more , then to trucke it with him for his longer tarriance : as if , he who lives should not all this while receive tithes ? or for those who of his gospell are the setters forth he had no way provided ; onely their allowance he hath so left it , that nothing's theirs but what it pleaseth you to give . now is this the honour that ye doe your priest ? a thirty pieces of silver , a goodly price that i was prized at of them : ye know full well of whom t is said . in the name of god then , from the beginning of the world to this praesent time , and ever after ; from the bond of tithes have ye had a generall acquittance ? that concerning the worship due unto your priest , ye are so sapinely negligent ? it is witnessed that he liveth ? and here on earth must he be so abased ; that those who negotiate for him must stand to your good liking for what they have ? naught receive , but what wherewith to part ye thinke fit ? was this the awefull regard that abraham bore to his melchizedec ? that ye should handle your b instructours in christ , as ye doe those who have the charge of your bounds ? the man now in the stable , and him in the church betweene one and other is there any difference ? for what must keepe them , both alike doe they not rely onely upon that which your owne inventions have imagined behoovefull ? the kitchin and the pulpit doe they not worke as you and they , thereafter as ye have agreed ? as if tithes had nothing to doe with conscience ; nor god ere call to a reckoning , of this sacred revenue for the vile unhallowing . so long then as ye heare of a tenth , and of one who lives tithes to receive , so long as ye have tidings ; so long know it is not left to you to dispose of the priesthoods dues according as you last : but that it is yours first to quit you of your debt , and then to talke of your gratuity ; till ye have perform'd your bounden duty , let alone your benevolence : if what ye owe , yee faile to pay , with a largesse of the n'one comming to d' of god , nere dreame ; nere build upon a piece of selfewilled charity , till in what justice would ye have satisfied your priest , in his tithes . indeed a freewill offering it may not be denyed , that to the now priests it is due : and over and above your tenths that much more ye owe , we grant it to you : for , except your righteousnesse exceed , &c. we confesse too , that the overplus which to render ye are enjoyned , in respect of a fixt , a set part , in this ye are left to your owne liberty ; as a tenth ; so more than a tenth is necessary upon praecept ; but than a tenth how much more ye ought to give ? in regard of you this is the matter onely arbitrary ; to your owne power , ye are to be refer'd to define of that which must exceed ; free in this ye are at your owne choyse for the muchity to offer to your priest . seriously but weigh this , and will ye not finde it damnable and deadly to your soules ; when to the prejudice of tithes , to carve as ye list to your melchizedec ye nere feare to presume ? for whiles by contributing lesse than a tenth , of your debt ye fancy the discharging : what doe ye but run more upon the score , and make your burthen the more grievous ? in diminishing the summe , ye adde to your disobedience ; and eternally undoe your selves in impoverishing the priest . to draw to an end ; on your parts , what then remaines now , but to the 3. priest , c ut honorem debitum deferatis ? naught but of your faithfull service this humble tender ; that in paying of tithes , as tithes require ye make good your subjection ; it is true , with a great deale of goods ye must part ; but too ye must doe it with a great deale of submission : because ye enrich the man , by no meanes your selves exalt . the priest fares well , and indeed must : d yet for the fliece never a whit beholding to the sheepe ; because of the parish sustained , he is not therefore brought under of the meanes ye have it is that he lives , but not of you ; at the peoples hands it is that he doth receive , yet on the people it is not that he doth depend ; but onely thence his livelihood , whence his office . e {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for the worke of the gospell it is that he is appointed ; and too , not of those he teacheth , but that he live of the gospell it is ordain'd . f ipsa naturalis ratio hoc habet , ut quis inde vivat ubi laborat . this of nature 't is the dictate , that of each one thence be the support , whence is the ground of his employment . ye give then , and ye give to him ; yet what he receives , 't is that which of you the gospell clames ; the duty which ye owe him , 't is for the service which he doth it . hence of the priest your obeying ; by your substance his subsisting doth not make you his good masters ; but in what he takes , in that ye declare your selves debtors . in the behalfe then of the priest that ye are put to charges . non g est mendicitas , sed potestas . in this ye relieve not his penury , but beare witnesse to his authority ; in so doing , ye doe not helpe his wants , but yeild to his power . it would be his sinne then to crave , that which of right he may command ; and in you a foule fauli to expect his asking , when 't is your duty to deliver up . for so long as your tithes yee doe with hold , so long of your priest from the dignity ye doe withdraw ; ye lessen his reverence , in denying his maintenance ; and make him little , in keeping from him tithes which should make him great ; whiles ye defraud him of his portion , ye avile his function ; ye h rob and steale from god , in depriving him of his goods . it is high time then to betake you to your charge , and of this debt in the performance , as it would thereafter to demeane your selves : ever remembring that this way whiles ye advance your religion , your obedience thereunto ye doe but anew testifie , and that all is for the honour of your priest , when this part ye doe so devoutly dedicate ; to make apparent his praeeminence over you , to this it is that tithes they were alotted : for that which made melchizedez greater than abraham , was it not tithes ? to shut up all : i onely exhort you of these to the payment ; ye have a priest who lives to receive , and whom may ye better follow than him whom yee have for your father . abraham , he paide tithes of all , and the best of all in honour to his melchizedec : now , i if ye were abrahams children , ye would doe the workes of abraham : what he performed that of you it is required . therefore , k quicunque recognoscit in se quod fidellter non dederit decimas suas . this of saint ambrose 't is wholesome counsaile . whosoever among you doth acknowledge that in matter of tithe he nere dealt faithfully : modo emendet quod minus fecit : now , let him now amend that of which afore he fell so short . quid est fideliter dare decimas : to give tithes faithfully wherein doth it consist ? nisi ut , nec minus nec pejus aliquando deo offerat . but that to god of whatsoere ye have , ye offer neither worse nor lesse . abrahami actio , est nostra institutio , abrahams action , t is our instruction . march . 16. 1639. imprimatur , tho. wykes . errata . pag. 13. line . 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 17. l. 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 25. l. 26. court , or ship ; p. 29 , l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 30. l. 26. who in . p. 32. l. 10. best ? that 3 p. 40. l. 25. receit . p. 44 l. ult , their b medium . p. 45. l. 8. through . p. 52. l. 20 coining . margin . pag. 2. c non dici po . p. 3. promissio . p. 6. art. i. p. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 25 elocatarum . p. 27. episc. p. 31. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dion . carth , gorran . p. 4● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . notes, typically marginal, from the original text notes for div a18051e-210 a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumem . h●● . b hic ponitur terita ratio quae talis est . ille qui semper vivit major est eo qui ●o ●●ur . sed sacerdotes vet. testam. erant mortales , non sic autem melchizedec . ergo major est , & sacerdotium ejus majus est sacerdotio levitico . lyra hic cum filii levi sint morientes & iste vivens , apparet quis sit praeserendu● . anselm hic . c hic ver. 4. d psal. 110. 4. non dici potest leviticum sacerdotium subintrasse ut cessaret illud melchizedec . occurrenseni ▪ apostolus declaravit melchizedec , esse vitae insolubilis pontificem . leviticum igitur sacerdotium subintravit post promissem , non ad abrogandum illud melchizedec , sed ad ●oborandum potius & illustrius reddendum . le● eo modo 〈◊〉 promissionem patrinostro abrahe factam subintravit ut non evacuaret promissionem , sed ut legis in utilitate cognitâ clarior fieret promiscia . erat enim sacerdotium non secus ac ipsae legis promissiones ; videlicet non spirituale sed carnale sacrificium , non ex ore altissimi , sed per os mosis secundum mandatum carnale . catharinus in priorem partem hujus capitis . f hoc ideo additum est , ●e videatur posterior le● ( ut moris est ) priori quic quam derogasse . eucipi enim al●●qui poterat , jus illud quo cl●m potitur ●rat melchizedec , esse jam obsol●tum , qu●● aliam legem deus per mosen tul●sset , qua illud tran●●●rebat ad levitas ▪ sed occurrit apostolus cum dicit ad tempus decimas levitis sol●tas suisse , quta semper non viverent . melchizedec , vero qui immortali●●it retinere usque in fi●em ▪ quod a deo semel illi datus est . calvinus h●c . g iob 17. 14. h rom. 6. 9. i hic ver. 16. k rev. 1 ▪ 18. l contestatur ; so . scriptura , ut anselmus , lyra , dion . carth , cajetan , catharinus , estius , iust nian , lodovic . ●ena , cornel. a lap. hic . vel ut al i contestatur , i. mecum testatur , vel contestatur , idem in multis locis contestatur . gen 14. psal 109. hug. card. gorran . ibid. m {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; chrysost in ver. 5. quidecimas accipit sacerdos est . catharin . ubi supra . sacerdotis est proprium decimas accipere . salmeren in ver. 2. tota decima● perceptio , est sacerdotum propria ludov. tena . in ver. 4. * gen. 14. 18. n chap. 4. 14. o hic . ver. 23. p ●u●abraham id est fidelis dat decimas omnium . gloffa ordinar. in ver. 2. q franc. sylvius in aquinat . 2. 2. quae . 87. act. 1. r hic ver. 4. s see the right reverend lord bishop of norwich against selden . chap. 1. pag. 173. t grace de primitiis frugum . nam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} significat principale quod est in frugis cumulo , id quod est in vertice cumuli , &c. et regrediens triumphator abraham , spoliorum optima quaeque in dec●mas obtulit melchizedec . michael . de palacio in ver. 4. u {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theophylact , in ver. 4. non constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} exuvias significare , & si constar , &c. dris prideaux orat . de decimis . num. 5 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} socrat hist. ecclesiast . lib. 1. cap. 5. x ex supra dictis vidistis qualis fuerit melchizedec sed nunc intuemini quantus sit hic , id est quantae dignitatis , sanctitatis , & perfectionis , &c. anselmus in ver. 4. y chrysostom . ipse abraham nullo modo decimas alienigenae dedisset , nisi plurimus et excellens ejus authoresso● . ambrosius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} oecumen. abraham 〈◊〉 alie●igenae decimas non dedisset nisi excellentiorem esse sciret . anselm . abrah . decimas non dedisset , nisi ●o major fuisset . dion carthus . iste melchizedoc tantus est , quod ipse abraham pater sacerdotum regalium & totius populi dedit ei decimas . cajetan ut priores in ver. 5. see the lord bishop of norwich . p. 174. ipsa decimarum oblatione abraham minorem se melchiz . professus est . estius in ver. 4. z abraham dans decimas melchizedec , hoc ipso confessus est se illo esse minorem , & hoc ipso se illi subjecit . cornel. a lapide , in ver. 5. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumen. in ver. 5. iudai non dedissent sacerdotibas decimas nisi propter excellentiam sacerdotum , quam ex divina ordinatioue habebant . dion carthus . ibid. omnes hebraei in subjectionis fignum subministrabam & levi●is & sacerdotibus decimas . mich. de palac . ibid. in lege populares sacerdotibus levitici generis tanquam majoribus decimas persolvebant , quâ ration● populus ille fatcbatur sacerdotes esse cujusdam excelsioris dignitatis . iustinian . ibid deus jussit omnibus iudaeis etiam levitis ut decimas darent sacerdotibus aaronicis , volens hac ratione honor are ac praeferre sacerdotes . cornel. a lap●de , ibid. b tanta erat sacerdotij excelleatia , ut qui similes essent honoris progenitoribus , & enudem haberent progenitorem , tamen ut multo meliores essent fratribus suis quo sacerdotio digni effi●erentur . ambros. chrysost. theodor . ans●lm . glos. ordin. hug. card. in ver. 5 c vi habent anselm . lyra. hugo cardin , estius , iustinian . gorran . co● . a lap. &c. in ver. 4. d rom. 4. 11. e oecumen in ver. 5. f offerre decimas alteri fignum est subjectionis & inferioritatis . ludo . tena difficul . prim . in hoc cap. decimas persolvere certum est symbolum ejus subjectionis cui nullam parem homines hominibus debent . probat apostolus hanc decimarum oblationem signum esse subjectionis ab ex●mplo levitarum , qui a caeteris tribubus hoc veluti tributum ex mandato dei accipiant , quod ultro abraham melchizedec obtulit . bezae majores annotat . in ver 4 & 5. g scultet . in ver. 4. quod melchizedec sacerdoti primarius dei servus & propheta abraham obtulit decimas , eo confessus est honoris gradu supra se excellere . calvin in ver 4. h quod abraham dea debebat propter partam victoriam , deo s●lvit per manum melchizedec . salmer in ver. 5. quod debebat abrah . deo , solvit in manum melchiz . decimarum ergo solutione se minorem professus est . calvin . ut ante : i ioh. 6. 60. k cui non solum multas alias venerationes sed & decimas dedit abraham . vade maximus apparet & inestimabills magnitudinis , cui pater aliorum patrum decimas dedit , in quose longe inferiorem isso esse reputavit . anselmus . in ver. 4. l {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. in ver. 4. occum . in ver. 4. & 5. m vnde 〈…〉 veritatis in christo majestatem . iunius lib. 3. paral. in hoc cap. n ioh. 1. 41. o hic . ver. 2. extensive qu● adres . p luk. 11. 42. q gen. 28 22. r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. 54. in gen. s deut. 14. 22. t 2 chron. 31. 5. 6. u malac. 3 10. tobi. 1. 7. luk. 18. 12. x touching the extent of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , see the bishop of norwich against selden chap. 1. p. 140. &c. y decimas praedae atque victorie ambros. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. praedae decimam theodoret. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumen. z decimas omnie substantiae suae . isidor hispal . de omnibus re 〈◊〉 su●s dedit decima● . tost . in gen. 14. a bish. norw. pag. 150. b decimas omnium non solum frugum sed & praeliorum . hugo . cardi in ver. 2. de omnibus spol●is aut etiam aliis rebus . dion . cart. in ge. 14. c an de facultatibus suls , an etiam de spoliis hostium ? sic apostolus , heb. 7. 4. patri archa dedit ei decimas ex spoliis . a●●ui hit ver. 23. abraham recus●●it ex spoliis vel cor : igiam accipere . non ergo ex his dedit et decumas . respondeo disting●t●da sunt spolis . hostibus non solum praedam sodomiticam , sed & reliquam aliunde compilatam eripuit , quoniam castris penitus eos 〈◊〉 . ex sodomiticâ prada quicquam ac●ipere recusavit , ex coigitur melchizedec non dedit , quia non suam sed alienam duxit . hostium vero spolia 〈◊〉 dixit . ex his igitur melchizedec tribuit . pareus in gen. 14 quoniam in lib. gen. recus●vit abraham quicquam de spoliis ex hostibus detractis , mirum videri possit quomodo ex manubiis dicimas obtulerit ? an abraham cum dixit , levo manm , &c non de 〈◊〉 spoliis , sed de ipsius regis sodomae bonis loquebatur , de exuviis omnibus qua ad se pertinebant decimas dederit melchizedec . iustinian . hic in ver. 4. d bish. norw. pag. 147. e 2 〈◊〉 vel quod video aliis platere , oblatio decimarum prasente rege nec contradicente facta est , atque ita , iis si●t dubio exceptis , ut etiam excepta sunt illa quae tulerant s●●ij abrahae , cuncta regi restituit . iustinian ut ante . de omnibua puta quae recuperaverat ca sis belle regibus . iunius in anal. gen. 14. videtur de suis rebue decimas dedisse ; nisi intell gamu● eum priusquamid diceret regi sodomorum ut ordo historia postulare videtur , has melchizede● obtulisse , ut postea decimis exemptis reliqua pradaprater id quod excipi voiuit abraham , restitita fuerit regi sodomorum . mercerus in gen. 14. de quibus rebus decimas abraham obtulerit melchizedec ? pro solutione notandum est duo genera honorum posse hic confiderari : primum eorum qua a quatuor regibus verisimile est accepisse abraham . quanquam sacra scriptura id non declarat : quoniam ad comple● entū victoriae sufficiens fuit declarare bona sodomorum fuisse recuperata . secundum genus est eorum bonorum quae quatuor reges a sodomis acceperant eisq abraham postea restituit ; & haec omnia verè sunt spolia . de quorum primis at pe●iera quod abraham decimas dedit . meliu tamen asserit c●jetanus de his omnibus spoliis decimas dedisse , quia hic omnia fuerunt ve●e spolia ill us victoriae , & ita melius salvatur quod gen. 14. dicitur absolute el dedit ei decimas ex omnibus . lud. tena difficul . 4 in hoc cap. f bish. norw. pag. 176. piè & sancte abraham hanc partem deo dicatam excepit ip●e , quia plora poterat exeipere , deumque ex officio hac parte muneratus est . nam cum etiam juste & honeste sibi suisque mercedem servare potu●ss●t , ea liberaliter cesserat : tantum quod debebatur deo , de cujus potestate nihil volutt aut potuit cedere illud ex pretatis & religionis officio pralibavit sive praecerpsit iunius ut supra . g quod additur de omnibus dedisse decimas , id neutiquam ad praed most referendum . quia textus paulo post clare do●et neque cordulam neque corrigiam voluisse abraham a●cipere de prada cum offerretur a regibus . igitur particula ( de omnibus ) non ad praedam est referenda , sed ad f●cultates abrahae . luther in gen. 14. incertum est spoliorumne decimas an honorum quae domi possidebat ob●u●erit ? sed quia verisimile , non est liberalem suisse de alteno , & praedae decimam partem largitum esse , ex qua ne filum quid matting 〈◊〉 , potiut coniicio sumptas foisse decimas has ex propriis ejus fructibus . cal●mus ibidem . h bish. 〈◊〉 pag. 150. i mar. 14. 4. k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hom. 35. in gen. abraham decimas melchize . dedit , viz. omnium manubiarum quas secum ferebat : his sc. melchizedec secretis vicem 〈◊〉 rependit ; 〈◊〉 facto mortales omnes docet ut se gratos erga sacerdotes exhibeant , 〈◊〉 decimas omnium dent , qu● deus ipse 〈◊〉 : elias cretensis e catalogo dri● tilleslie an. 1020 l ambros ser. 33 fer . 2. post . dominic prim . quadra . tom. 5 m de grano suo aut de vino suo , out de fruct 〈◊〉 arborum , aut de pecoribus , aut de horto , aut de negotiis , aut de ipsa venatione sua . quia de omni subst &c. idem fer . 3. ut ante . vide doctris tilleslie catalogu●s , annis . 430. 6. 0. 630. 786. 791 812. 813. 940. 1050 1191. n 1. cor. 9 11. o de 〈◊〉 re est judicandum secundum ejus radicem . radix autem solutionis decimarum est debitum quo seminantibus spiritualia debentur carnalia , secundum illud apostoli , 1 ad cor 9. si nos vobis seminav , &c. super hoc enim debitum fundavit ecclesia determinationem solutionis decimarum . omu●a autem quae homo possidet sub carnelibus continentur ; & ideo de omnibus decimae sunt so vendae . aquinas . 2. 2. quae . 87. art . 2. in corp. p si jus scriptum 〈…〉 . lessius . lib. 2. de iur. & iust. cap. 39. dub ▪ 3. q chrys●st in ver. 4. r carnalium nomine continentur omnia quae possidemus , neque est 〈◊〉 quare ex 〈◊〉 〈◊〉 praebeantur deci●●● , & non ex aliis . franc. sylvius in praed. aquinat . s si decimas non habes fructu●m ●errenorum quod habet agricola ; quodcunque te pascit ingenium , dei est ; & inde decimas expetit 〈◊〉 viv● ; de militia , de negotio ; de artificio redde decimas augustin . serm. 219. tom. 10. t sicut decima praediales debentur ex fructibus praediorum , ita personales ex 〈◊〉 personarum ; qui fructus sunt actiones & labores ipsius personae & l●cra illorum . suarez . lib. 1. tract , 2. de virtut . religi . cap. 31. num . 7 cum non minus fructus nostrorum laborum sint a deo quam fructus terrae , non minus decet ut ex illis deum colamus quam existis . ibid. ca. 32. num . 2. u mat. 23. 23. vide dilegentius quomodo sermo domini vult fieri quidem omnimode quae majora sunt legis non tamen , omuti & haec quae secundam literam designantur . quod si dicas , quia haec ad pharisaeos dicebat , non ad discipulos : audi iterum ipsum dicentem ad discipulos . nisi abundaver●● justitia vestra plusqu . &c. quod ergo vult fieri a phari●●is multo magis & cum majore abundantia vult a discipulis impleri , quod autem fieri a discipu●is non vult , nec pharisaeis imperat faciend●● . origen hom. 11. in num. commendat deas haec sacienda ubi ait vae vobis scrib & pharis . cum ilico subjungit hecoport . facere . oporterigitur , & semper oportet quod deus oportusse testatur ; neque parvi-pendendum suit , aut erit unquam , quod deus vel furi fussit , vel factum , facientis devotione commendavit . e catalog . doctris tilleslie . an. 828. x licet singula in his videantur esse parva , & nullius aestimationis , tamen omnium cumulus magni aestimari debet , & necessarius vel valde commodus ad convenientem sustentationem ministrorum . rapinel de la torre . ●n praedicta aquin. disput. 3. y gal. 6. 6. 7. z cum hac verba audio , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : similis mini sonus videtur atque illorum ad heb. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; ut conjectura sit , nec illa levis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} apostolum ad illud genes . recté illam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} insinuare qua usus est abraham , fidei suae filiis per omnia ubi & quantum datur imitandus . quid si autem sic ? praeceptum illud quod vel optime consalit {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , antiquandum non est . ist●c autem quin sit sanctio de decimis dubium non est . per eam namque vera est , & ( si per vos liceat dicere dicam ) realis communio bonorum omnium , tum fractuum , tum fatuum , terrae , plantarum , animalium ; vos ipsi apud vos reliquam inductionem contexite . stipem ejus loco ponite , capite censionem , taxationem aedium : multi errores ; pars celatur , pars subducitur , ausim dicere {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} lancelot . epist. winton . de decimis inter opuscula posthuma pag. 147. intensivè quoad personas . a bish. norw. pag 181. b 171. 194. touching the divers modification of this word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . see this right worthy author . pag. 163. 164. & 165. bish. of chichest treat. of tith . chap. 2. pag. 7. graca vox {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} significat praecipua ; qua five de singibus , sive en spol●is deo offerri solent . estius in ver. 4. c neh. 9. 8. d chrysost. hom. 18. in gen. e num. 18. 29 f gen. 4. 4. mal. 1. 8. 13. 14 iude 11. g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. ut supra . h anselm . dion , carth. hug card. salmer . gorcan . &c. in ver. 4. i gen. 13. 2. k mar. 22. 37. l anselm . in ver. 4. m heb. 13. 〈◊〉 ▪ n quisest qui vivit ? ille factus est sacerdos in aternum secundum ordinem melchizedec ●ypum gerentis pontificis nostri , qui se metipsum obtulit hostiam deo placentem , non ex necessitate qualibet sed ex voluntate propriae potestatis : qui nihil morti debuit , ideirco pontificali sacrificio sui corporis omnium abluit peccata . ambros hic . bish. chichest. treat . of tithes . chap. 2. & . 3. o phil. 2. 16. p esay 53. 12 : q 1 iohn 2 : 1. r iere. 30. 21. zach 1 12. rom. 8. 34. 1 tim. 2. 5. apoc. 8. 4. s chap. 2. 17. t dan. 9. 17. u {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumen. in ver. 25. x hic . ver. 25. y esay 53. 5 , 6. iohn 1. 19. tit. 2. 14. 1 pet. 1. 18. 19 2 24. 1 ioh. 1. 7. gal. 3. 13. z officium intercessionis & redemptionis ita sunt conju●cta , ut dignitatē , virtutem , se● efficaciam intercessionis christi ex meritis . redemptionis pendere ostendat apostolm ad heb. c. 7. & . 9 , chemnit . ex . am . concil. trident. de in. vocat . sanct. p. 169. col . 1. intercessio nihil allud est quam redemptionis applicatio , & continum quasi vigor 〈◊〉 apud deum concilians , &c. mediatoris nostri apud deum intercessio nisttur ejusdem satisfactione & merito : unde in sacerdota●i christi officio satisfactio , meritum & intercessio indivulso nexu conjunguntur . gerardi . loc. com . tom. 8 de morte . § 385. 4 , § 389. 5. a chap. 9. 24. b vnigenito filio pro homine interpellare , est apud coateruum patrem seip sum hominemdemonstrare ; etque pro humana natura rogasse est ean dem naturam in divinitatis suae celsitudine suscepisse . gregor. magn. moral . lib. 22. cap. 13. illa interpellatic christ . doctorum omnium vera assertione , non summissa est postulatio , sed ejus passionla quae semel suscepta , semel pro nobis in sacrificium oblata est , aeterna commemoratio , &c. rupertus de divinis officiis lib 9 cap. 3. vide estium hic in ver. 25. c chap 8 1. d phil 2. 9. e estius ut ante . f hiever . 25. g tertul. lib. 4. contra marcion . cap. 9. * videtur totam tribum levi conferre cum melchizedec in hunc modum . cum levitis deus concesserit jus exigendi decimas , israelitis omnibus eos praefecit , licét en eodem essent omnes progeniti . atqui abraham qui omnium est pater sacerdoti alienigenae decimas solvit ; ergo omnes abrahae posteri huic sacerd●●i sunt subjecti . ita jus illud reliquit quod in fratres delatum est , in levitis . sed melchizeder , sine exceptione deus in omnes praesecit . salmeron in ver. 5. causam non reddit apostolus , ac si decimas ideo sacerdotes accipiunt , quod sint ex filiis levi , sed totam illam tribum consert cum melchizedes in hunc modum cum levitis deus concesserit jus exigendi decimas a populo ita israelitis eos praefecit omnibus , & si ex eodem parente essent omnes simul progeniti . atqui abraham qui omnium pater est sacerdoti alienigenaesolvit decimas ; ergo huic sacerdot ; omnes poste●i abraha sunt subjecti . ita jus leviticum particulare suit in reliquos fratres ; sed melchizedec sine enceptione summoloco statuitur ut sibi subjiciat omnes calvinuss . ibid. h rom. 10. 15. i 2 cor. 2. 16. k act. 5. 20. l rom. 15. 16. m hic . ver. 1. 2. n quaero de jur● , quo jure ? non sacrificii , nullum enim obtulit . benedictionis ergo . coharent enim iste , benedixit melchisedec , decimas pendit abraham . i am assumo . melch. benedicenti debentur decimae . idem jus sub christo manet . qui id constare potest ? ex ver. 12. ad 7. heb. non sit {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ius non transfertur nisi translato sacerdotia . atqui idem christi sacerdotium & melchizedec ( pro quo si opus est deus ipse jus jurandum interponet ) ps●l 110. ergo idem sub utroque jus . christo igitur debentur , in quo , & a quo , & per quem omnes benedicti sumus benedictus ipse in secula . quas aequum est ut illi christi nomine percipiant , qui christi nomine nobis benedicunt , &c. manet ergo sub ch isto decima●um jus . episc. winton . de decimis pag. 143. & . 144. o gen. 14 19. p tanquam sacerdos & propheta ordinarius benedixit illi . quo nomine etiam ab●a . illi decimas ex omn bus impertitus est , & ille ab co non dubitavit accipere tanquam fretus autoritate dei , & ex ea rite perfungens sacerdotis officio . iunius lib. 3. paral. in hoc cap. q 2 cor. 5. 20. r 〈◊〉 . 10. s gal. 4. 14. luk. 10. 16. t obad. 21. u heb. 13. 17. e oecumen ●n 1 cor. 9. 13. bish. chich. treat . of tith . chap. 1. pag. 3. chap. 4 pag. 23 f 1 cor. 9. 4. g hic . ver. 5. h rom. 3. 27. i 1 cor. 4. 1. k populus novae legis ad majora obligatur ministris dei quā populus vet. &c si dignitas ministrorum attendatur plus ila debetur quam ministris legis . cajetanus in praedict. aquinat . solut . ad dub . secundum populus christianus accepit a christo majora beneficia quam israelitae , ideoque ad plura deo obligatur , sylv. ibi . conclus . 4 rat . 2. l rom. 8. 32. m heb. 9. 10. n 13. o 14. p {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. hom. 4. in ephes. si is qui dat dim dium 〈◊〉 operatur , quanti erit is qui ne decimam quid●m praebet . e catalogo anno. 544. q 2 cor 3 7 , 8 , r levitis jus decimarum . at ministerinm nostrum ut est natura praestan●●●● dignitate eminentius , ita usu fructuosius . et plura & majora populus noster a nobis commoda percipit ; debentitaque majora rotio siation dictat . quis pudor est christianos qui debent majora non solvere pavia ? vberiores fructus recipere possimus si ratio audiatur , tennior●s non possumus . episc. winton de deci . pag 155. s mat. 5. 20. t quomodo abandat justitia nostra plusquā scribarum & pharisaorum ? fi illi de fructibus terrae suae gustare non audent priusquam sacerdotibus primitias off●ranrant , & leviti● decimae separentur : & ego nihil borum saciens fructibus terrae ita abutar ut sacerdos ▪ nesciat , levites ignoret , divinum altare non sentiat origen hom. 11 in numer . u exime aliquā partem reddituum 〈◊〉 , decimas vis ? decimas excipe ; q●anquam parum sit . dictum est enim quia pha●s●i decima● dabant , &c. et quid ait dominus ? nisi abundaverit , &c et ille super quem debet abundare justitia tua decimas dat , tu autem ●ec mille●imam das . quomodo superabis eum , cui non aequaris ? august . in psal. 146. tom . 8. x iudg. 17. 10. y ezek. 18. 2. z 1 sam. 2. 36. a zach. 11. 13. b 1 cor. 4. 15. c iudeorum imitemur e●ordia , ut sacerdotibus & levltis bonorem debitum deferamus ? . hierom. in cap. 3. malac. tom . 6. d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in 1 cor. 9. homil. 22. e oecumen. ibidem . f ambros. g fecit ( d paulus ) securit castum evanglistam ( sc. timotheum ) &c. ut intelligeret quod necessarium sibi sume bat ab tis , quibus tanquam provincialibus militabat , & quos tanquam vi●e●m calturà excreebat , vel tanquam gregem pascebat , non esse mendicitatem sed potestatem . augustin . lib d●opere monachorum cap. 15. tom . 3. h malac. 3. 8. i iohn 8. 39. k ambros. fer. 3. post domin . prim quadrag . tom. 5. an apology of the treatise de non temerandis ecclesiis against a treatie by an unknowne authour, written against it in some particulars / by sir henry spelman knight ; also his epistle to richard carew esquire, of anthony in cornwall concerning tithes. spelman, henry, sir, 1564?-1641. this text is an enriched version of the tcp digital transcription a71056 of text r19621 in the english short title catalog (wing s4917). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 117 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a71056 wing s4917 estc r19621 12442726 ocm 12442726 62128 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase 1, no. a71056) transcribed from: (early english books online ; image set 62128) images scanned from microfilm: (early english books, 1641-1700 ; 779:16 or 948:10) an apology of the treatise de non temerandis ecclesiis against a treatie by an unknowne authour, written against it in some particulars / by sir henry spelman knight ; also his epistle to richard carew esquire, of anthony in cornwall concerning tithes. spelman, henry, sir, 1564?-1641. [36], 27 p. printed by j.l. for philemon stephens, and are to be sold at his shop ..., london : 1646. reproduction of original in the university of illinois (urbana-champaign campus). library. eng spelman, henry, -sir, 1564?-1641. -de non temerandis ecclesiis. carew, richard, 1555-1620. church of england -finance. tithes -great britain. a71056 r19621 (wing s4917). civilwar no an apology of the treatise de non temerandis ecclesiis. against a treatise by an unknowne authour, written against it in some particulars. b spelman, henry, sir 1646 21890 40 65 0 0 0 0 48 d the rate of 48 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-09 tcp assigned for keying and markup 2004-10 apex covantage keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an apology of the treatise de non temerandis ecclesiis . against a treatise by an unknowne authour , written against it in some particulars . by sir henry spelman , knight . also his epistle to richard carew esquire , of anthony in cornwall concerning tithes . london , printed by j. l. for philemon stephens , and are to be sold at his shop in pauls church-yard , at the signe of the gilded lion . 1646. to the reader . the first treatise , de non temerandis ecclesijs , being published above thirty years agoe , there wanted not the approbation of the best and most religious men in behalfe therof : neither also wanted there one of a contrary humour , to oppose something : which though it be in such weak manner , as deserved not any just answer from so eminent a person , yet it pleased the learned knight , out of his care to instruct him and others , to shew the weaknesse of his reasons : and that not onely in this apology , but also in a more serious worke , his learned glossary , so much commended , and desired to be finished , by great princes and chiefe men , both at home and in forraign parts . the passage shall be here inserted for a more full testimony of the authors judgement , and of the weaknesse of the adversaries reasons . excerptum ê glossario domini spelmanni pag. 238. in voce ecclesia . ecclesia ] pro templo , seu domo , qua fideles conveniunt , ritus divinos celebraturi . lippis & tonsoribus notum ; adducor tamen ut asseram , quod sciolus quidam libellum nostrum de non temerandis ecclesijs , pro marte suo impetens , graviter mihi imponit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ecclesijs dixisse hac significatione . nec patitur vir bonus ut easdem , aedes appellarem sacras : ludibrio enim habet ejusmodi epitheton , locis vel aedibus attributum . carpsisset aequiùs , si ignot is ei vocabulis , basilicis , dominicis , titulis , curiacis , martyrijs vel similibus usus fuissem . sed doctrinam hominis & farinam videris . occurrit {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} apud graecos veteres , ut curia , & senatus apud romanos , non solùm pro caetu & congregatione , sed etiam pro loco in quem convenitur , ut ipsa lexica testantur . lucianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. ubi ecclesiam ( scil. curiam in qua consultant ) undique stravero . perhibetur & apostolus , secundum plures interpretes , antiquos , medios , recentiores , hoc sensu dixisse . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ecclesiam dei contemnitis . liquide synodus laodicena , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i. e. in sanctissima ecclesia sanctissimae martyris euphemiae . tertull. lib. de fuga in persecut . sec. 3. conveniunt in ecclesiam : confugiunt in ecclesiam . augustin . epist. 109. quando ergo simul estis in ecclesia , & ubicunque viri sunt , invicem & pudicitiam custodite . hieronymus in esaiam cap. 60. videmus caesares , — aedificare ecclesias expensis publicis . & epist. 8. alij aedificent ecclesias , vestient parietes marmorum crustis , columnarum moles advehant , earumque deaurent capita , &c. fastidit in re tam nota olei tantum perdere ; clarum est ecclesiam idem esse christianis , quod synagogam judaeis ; & augustinum habes in eandem sententiam in psalm . 82. unde & priscus quidam . nobis ecclesia datur , hebraeis synagoga . plura si cupias , numerosa habeas exemplain burchardi decretorum . lib. 3. qui de ecclesijs , inscribitur . besides also not to conceale the doubts and apprehensions of wiser and more learned men upon the argument , there was also a gentleman of eminent quality and learning , mr. richard carew of anthony in cornwall who was not satisfied in all points , with this treatise of sir henry , whereupon he wrote his doubts in some particulars unto him ; submitting much to his judgement . vnto whom for satisfaction , sir henry wrote a very pious epistle which shall here follow after the apology for satisfaction to the better sort , who sometime stumble out of private interest , or passion , as well as inferiour men . hoping that such will be easily corrected in their opinion as mr. carew was , being a gentleman ennobled no lesse in regard of his parentage and descent , then for his vertue and learning , as cambden testifieth of him in his britannia . * the apology . this apologye cleareth some passages , as , 1. touching the word ecclesia , which signisies either a materiall church , or the congregation of the people assembled . 2. an explication of the text of esa. 56. 7. my house shall be called the house of prayer . 3. the place of the apostle , 1 cor. 11. 12. despise ye the church of god ? 4. the exposition of the 83. psalm . against such as destroy churches , and the maintenance of them , and the ministers . 5. the number of churches spoild among us . coming to my worthy friend sir ralph hare , and lying a while idle there , i thought that idle time fittest for some idle worke , and disposed my selfe therefore to give some answer to such passages of this treatise , as the author at his pleasure hath very idly if not maliciously taxed me in . but being far from my books , and having not so much as that treatise of his by me , or any note out of it , i shall no doubt forget , mistake , omit , and misplace many things . wherein ( good reader ) i must entreat thy patience and favour . it being brought unto me , i ranne over divers leaves thereof , wherein i met multa verba , nulla verbera ; but judging therefore the author by his worke , i thought neither of them worth the answering : himselfe , as it seemeth , some rude naball delighting in contentions and uncivill speech : wherein i will not contend with him , onely i will consider of his reasons , though indeed they are such as will shew him to be a weake adversarie qui strepit magis quàm sauciat . and therefore though i sit safe out of his dint , yet will i let the reader see , how vainely he bestoweth his shot , and how farre from the marke . as for the parts of my booke wherein i labour as he saith , to prove tithes to be due jure divino , and his answers thereto , my purpose is not here to medle with them , for that they require a more spacious discourse then either that volume admitted , or i now meane to enter into , it being not a private question , betweene him and me , but long controverted by greater clerks ) and left to this day as questionem vexatam non judicatam . the truth is , the course of my argument lead me upon it , and i therefore produced some arguments tending to the maintenance thereof , but referring the point unto a greater work , and forbearing to declare my selfe therein , without ample and more laborious examination of so great a controversie : leaving therefore that as a generall cause , whereof he may perhaps have more another time , i will here wage my selfe against him onely in those things , wherein he chargeth me particularly in my owne person ; and passing over amongst them such snatches of his , as scarcely ruffle the haire , i will onely meddle with those parts , where he thinketh he biteth deepest . first , he quarrelleth with me about the title of my booke , in that i use the word ecclesia for a materiall church , or ( as in contempt he termeth it ) a * stone-house : affirming in his learning , that it signifieth onely the congregation : which assertion if he could make good , would give him a great hand in the cause , for that much of his argument following lieth very heavily upon this pin . surely if i guesse right some dictionary hath deceived him , for perhaps his reading reacheth not so far , as to resolve him herein : but if two thousand authorities be sufficient to defend me withall , i speak it without hyperbole , i assure my selfe i could produce them . who knoweth not how ordinary a thing it is , to have one word signifie both the persons , and the place : as civitas , the citizens , or towne ; collegium ▪ the society or house ; senatus , the senators , or senate house ; synagoga , the assembly , or place of assembly . i am sure he will confesse , that where it is said , he loveth our nation and hath built us a synagogue : it is not there meant of the persons , he built them a congregation , but of the place . a synagogue , and ecclesia , signifie both one and the same thing , the congregation , or place of congregation ; in which sense we christians notwithstanding use onely the word ecclesia , for our congregations , and houses of prayer , for that the jews had taken up the other word , for their oratories , according to an old verse : nobis ecclesia datur , hebraeis synagoga . and in this manner was the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used amongst the greeks before the christians borrowed it from them , as it appeareth by some of your lexicons , where it is said , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , caetus , concilium , congregatio , &c. ponitur etiam pro loco ipso in quem convenitur . lucianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i.e. ubi curiam ( in qua consultant ) undique stravero . and that the church hath ever since used it in the same sort shall by and by appeare , when we come to insist more particularly upon this point . faine would i know what himselfe would call one of our stone-churches , in latine . templum , savours of judaisme ▪ and if i should have used a word of the ancient fathers , and said , de non temerandis basilicis , curiacis , or dominicis , it may be i should have driven him to his dictionary , and yet left him pusled . i thought fanum too prophane a word , but he perhaps would think it so much the fitter ; for a church , and a play-house seem a like to him . another of his quarrels is that i apply the place of isaiah the prophet , cap. 56. 7. my house shall be called an house of prayer , locally to places of prayer , whereas he saith , it was spoken figuratively of the congregation of the faithfull . i exclude not that sense , but i assure my selfe our saviour christ , when he whipt the sellers out of the temple , not out of the congregation , applied this scripture to the very place of prayer : and it is questionlesse that the old and late classicke writers so expound it . some quotations here were intended out of ancient and moderne authors , which though i could easily supply , yet being loth to adde any thing to the originall copie , i leave it to the learned reader to consult the commentators , which is easily done . againe it much offends him , that i interpret the words of saint paul 1 cor. 11. 12. despise ye the church of god ? as spoken of the materiall place , which after his manner he will also have to be onely understood of the congregation ; and had the word ecclesia no other signification , then doubtlesse he had obtained the cause . but obserue i pray , what i have formerly said touching that point , and then take into your consideration , the words of the apostle as they lye in that chapter . first in the 18. verse he saith , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quando convenisti in ecclesia . for these be the very words , and how we shall english them is the question . whether when ye come together in the congregation , that is , in the assembly ; or when ye come together in the church , that is , in the place of the assembly . i confesse the words indefinitely spoken may beare either interpretation , and i condemne neither of them in this place . yet let us see which is more probable , or at least whether my trespasse deserves his reprehension . the apostle continuing his speech upon the same subject , in the 20. vers. goeth on thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : as if he should say , convenientibus igitur vobis in eodem ; leaving {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in eodem , spoken neutrally , and as it were , to be applied either to the assembly , or the place ; which to put it out of doubt , beza , and our english geneva translation doe adde the word , locus , a place , in a different letter , to declare the meaning of the apostle and read it accordingly : when you come together therefore into one place . so that now it is determined how the word ecclesia , or church , in the 18. vers. before going is to be expounded : and then joyne the words subsequent unto it , wherein the apostle complaineth of the abusing that thing , which before he spake of , and in reprehension of the abuse committed therein by eating and drinking ; he saith vers. 22. have ye not houses to eate , and to drink in ? or , despise ye the church of god ? where the very antithesis of houses , to eate and drink in , with the church of god doe still pursue the precedent interpretation of ecclesia for the place of assembly : as if distinguishing betweene places and not persons , he should have said , your houses are the places to eate and drink in , but the church is the place of prayer : otherwise he might perhaps have said , have ye not other meetings to eate and drinke at , but despise ye this holy meeting ? and i thinke it not without speciall providence , that the translators therefore did translate here , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? an ecclesiam dei contemniti ? despise ye the church of god ? not despise ye the congregation of god ? for the word chyrche , coming of the german word kirken , and that of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth dominicum , or the lords house , & was in ancient times , as eusebius and nicephorus witnesse , the common name of materiall churches , doth to this day properly signifie the same : and we doe never use it for a particular congregation , but either generally for the body or society of the faithfull through a whole kingdome , or common wealth ; or particularly for the very place of prayer onely . this foundation being now laid upon the words of the apostle himselfe , let us see how it hath been since understood by the fathers , and doctors of the church , as well ancient as moderne . hieroms opinion appeareth already in my booke , and chrysostomes you shall heare anon . but this man despiseth the first , and therefore i am sure he will account as lightly of the second . a senate of fathers moves him not an haire : a right monothelite , he opposeth his owne onely will against them all . yet to satisfie some others , whose eares perhaps may be better in tune , i will cite one who for humblenesse of spirit , integritie of life , and admirable learning for the time he lived in , hath ever since been venerable throughout the world ; and no forreigner but our countreyman bede , who upon these words numquid domos non habetis ? — an ecclesiam dei contemnitis ? ecclesia ( saith he ) homines sunt de quibus dicitur ut exhiberet sibi gloriosam ecclesiam , hoc tamen vocari etiam ipsam domum orationum , idem apostolus testis est , vbi ait , numquid domos non habetis ad manducandum & bibendum ? an ecclesiam dei contemnitis ? & hoc quotidianus usus loquendi obtinuit , ut in ecclesiam prodire , ad ecclesiam confugere , non dicatur nisi qui ad locum ipsum , parietesque prodierit , vel confugerit , quibus ecclesiae congregatio continetur . but he will say that all this old wine savours of the caske , therefore we will spend no more time in broaching of it . taste of the new . peter martyr upon the place . quando convenitis ] potest ( saith he ) hoc referri ad locum qui unus omnes continebat , ita ut notetur corporalis conjunctio , &c. and then , an ecclesiam dei contemnitis ? potest accipi ecclesia ( saith he ) pro caetu saecro , vel ▪ pro loco quo fideles conveniunt , &c. si vero de loco intellexeris ( ut chrysostomus videtur sentire ) docemur contaminari locum ex abusu . vnde augustinus dicebat , in oratorio nemo aliquid agat nisi ad quod factum est , vnde & nomen recepit ; ad alia munera obeunda plateas & domus habemus . and complaining of abusing of churches he goeth on : at nunc templa deambulationibus , fabulis & omnibus negotiis prophanis toto die patent c. hristus flagello parato ex funiculis , ejectis ementibus , & vendentibus , templum dei repurgavit : and goeth still on in this manner much further . marlorat also a common and good friend to our preachers being well pleased with this exposition and invective of peter martyr , translateth it verbatim into his owne commentary upon this place ; and thereby delivereth it also to the world as his owne opinion . but come we now to that part of my booke which puts him most out of patience above all the rest , my application of the 83. psalme to such as destroy churches , and bereave them of their maintenance . this he saith , fitteth my matter as an elephants skin doth a gnat , yea it hath no cohaerency therewith either figuratively , allegoricall , or anagogicall . to retort his scoffe i might say , it seemeth , an elephant of absurdity to the gnat of his learning : but i desire rather to satisfie him ( si malitia non mutaverit intellectum ) then to disgrace him . it cannot be denied if there be a correspondency betweene the body of our church and common wealth , with the body of the church and common wealth of the jewes , the same must also hold proportionably amongst the members thereof , and in consequence that the passages of state , of government , of peace , warre , liberty , oppression , prosperity , adversity , and other occurrents either active or passive , must hold some aspect and analogy , one unto the other . and then also that whatsoever is denounced against the enemies of the one , trencheth comparatively against the enemies of the other . come then unto the matter . the prophet inveigheth against them that seeke to spoile , oppresse , or disturbe the church of god seated in india ; be it openly by war , or secretly by some stratagem of wit : doth not this thwart them also that attempt the like in our church ? yes , saith he , against them of the king of spaines armado in 88. and those of the powder treason , wherein the universall desolation both of the king and kingdome , church and common-wealth were not onely projected , but attempted by our enemies . but shew me , will he say , what hath the appropriating of a pelting parsonage , or the pulling downe of a stone-house , which you call a church , is unto this ? for the one is an elephant , the other but a gnatt . i answer . eadem est ratio partium quae est totius . and out of this reason and analogy our saviour christ argueth him that casteth but a lascivious looke to be guilty of the great commandement , non maechaberis , as well as him that committed the very heinous act it selfe : and then also that whatsoever the prophet denounceth against them that spoile the church in generall , the same descends upon every particular man , that spoileth the same in any particular part : as , omne genus praedicatur de omnibus & singulis suis speciebus etiam insimis & individuis . now that the taking up of these parsonages and defacing of places of publike prayer is a spoile of the church of god , appeareth in this , that the meanes and maintenance of the seruice of god , and of his ministers is thereby diminished , and destroyed , which subtraction of maintenance from the minister , god in malachi 3. 8. declareth to be a spoyling of himselfe , for that his seruice is thereby hindred , and his church impaired . and although this man affirmeth , that although there were never a stone-church or minister in the kingdome , yet the church , and service of god might stand well enough , for that every mans family is a church , and every master thereof tyed to instruct his servants , every father his children : yet by example of the church in the time of the apostles , we ought to have places of publicke prayer , and some to instruct these masters and fathers ; for the husbandman , the artisan , the day-labourer , are not commanded to neglect their vocation and turne preachers , as too many now adayes do . and though perhaps some such good men out of their devotion would preach now and then to instruct their brethren , yet who shall do it ordinarily , and where shall the assembly be entertained ; for every town hath not a guild-hall , a sessions-house , a cock-pit , or a play-house fit for such a multitude . and though they may , as he saith , serve god abroad with paul ; in a dungeon with ieremy , or on a muckhill with iob , yet heat or cold , wet or wind will hinder them at one time or other : so that doubtlesse it were very necessary to have a man , and a place publickly appointed for the service of god in every congregation . and then since this man cannot perform his office without maintenance , and such a place as we speake of , the taking of them away puts him from doing his duty , deprives his parishioners of their instruction , and then by consequence spoyles the church of god ; and so the curse of the psalme lyeth justly against them . but let us now take a view of the gnat he speaketh of , and which he contemneth so much in respect of the smalnesse thereof . had there been but three or foure of these livings taken from the church , his fancy might have had the more colour , to use such fond applications : but if it cometh to three or foure hundred , it groweth now beyond the size of a gnat , what shall we then say of 3845. livings , or appropriate parsonages , thus taken from the church , which is more by 1126. then the halfe of all those that remaine , and within 897. as many as them all : for the churches not appropriate are but 5439. through all england and wales . so that the parishes of the churches appropriate containe neare about the one halfe of the kingdome , which is more , if hierome in his epistle to dardanus ( as i take it ) deceive me not , then twice so much as all the land of iudea , though we reckon the kingdome of israel into it , but many times more then the kingdome of iudea , which conteined but the two tribes onely that stucke to god ; and of whose times this psalme seemeth to be a prophecie . and thus ye see both the gnat and the elephant that he speaketh of , though i mean not to propose them to you by way of comparison , but discover his intemperance or want of judgement . but to support his credit with a broken prop , it may be he will say , that upon the appropriating these churches and transferring of them to the king , there was a provision left in most of the parishes for a vicar , or curate to do divine service there , and that nothing was taken from them but superfluity : so to keepe them in diet , and bridle their immoderate luxurie , which he proclaimeth to be so exorbitant as scarcely all england , and virginia to boot , can satisfie . lord blesse us ! is it possible that our church-men should become so monstrous ? or hath shimei thus railed against the body of them without his perill ? i hope much better of their temperance , then of his tongue : but i leave them to make their own apology , for i have digressed beyond my purpose , and therefore will spend no time in discoursing upon the provision made for vicars and curates in these churches appropriate . he seemeth to be of micahs mind , that ten shekels , or a matter of foure nobles a year , besides diet and a suite of apparell is a faire maintenance for one of our ministers . in which point i have else-where declared my selfe at large , and will not therefore here insist upon it ; onely this i would know of him , what surplusage , or superfluity there could be to give unto the king , or take from the church , when besides the maintenance of the ministers , much was to be disposed by them in relieving the poore , and other pious uses . henricus spelmannus richardo suo careo viro praestanti sal. p. d. mansuetudinis tu● prorsus est ( vir eximie ) ut hominem me parui , & ignotum , tanta benevolentia amplecterere . quanquam enim secundum honorum vocabula quae fastus mundanus jam obtinuit , equestris dignitas major sit armigera ; in multis tamēspelmannus minor est careo . nec me certe pudet hoc liberiùs profiteri , cum magnus ipse sic edocuit augustinus ; & episcopus licet , presbytero cessit hieronymo . placent equidem & literae tuae , & tua omnia ; placent seria , placent joci , in nomine verò meo quae egregia benignitate lusisti non possum in tuo ( multò illustriori ) retribuere . palmam igitur cedo , & quod graecis olim , in caria sua gente admirati sunt , nos in carea nostra gente agnoscimus : ingenium splendidum , bellarumque intentionum faecundissimum . deus bone ! quantum in nomine , & ominis & numinis ? cariae gentes ( inquit herodotus in clione ) omnium quae illis temporibus claruerunt ingeniosissimae erant . an fatale hoc careo nomini ? etiam in alio orbe , & post tot saecula ? quin & seni ? non equidem invideo , miror magis : sed quem laudas authorem ? an non deus hanc tibi prae caeteris copiam fecit ? nec sola haec sed concomitantia multa ●largitus est . quidi ergo respondit simon , ( luc. 7. 43. ) interroganti domino , quis plus diliget , nonne is , inquit , cui plus donavit ? recte . nosti quae volo . si divina clementia tantas tibi ▪ indulserit benignitate● ▪ perponde sedulò , quantis tu amoris , muneris & obsequii vinculis tenearis . bona haec omnia in te congessit bonus hic dominus , animi , corporis , fortunae : tune in ipsius familiam hostis accingeris ? quin & ab ecclesia sua praedam referes ? o utinam fortis in re meliore fuisses . sed in hoste probitatem agnosco ; video enim vacillantem te quasi , & de militia ista dubie cogitantem . laudo . at ●anum illud consilium amplectere , quod omnium judicio probatissimum habetur , è dubiis certius tene , nec periculis caput objicias : hoc est , omnino te non immisceas rebus sacris & deo dicatis , hoc porro tutissimum . vides rem non leviter litigatam à doctissimis : vides patres , concilia , omnemque theologorum scholam , graviter hos insectari , qui in res ecclesiae utcunque involaverunt . esto quod de decimis dissentiant , an sint de jure divino ? in isto tamen non consentire solùm , sed & conjurasse plane omnes videatur , deo dicata surripi non posse in exitium ecclesiae . quid autem est ecclesiam excindere si hoc non sit ? panem tollere ministrorum , quin & sine noxa ? at ecclesiam ( aies ) in hoc connivisse ; episcopos conspirasse ; parliamentaria ipsa comitia herculano nodo rem conclusisse , & sanxisse ? sanxisse dicam ? imo deum testor quaenam sit sanctitas in ista sanctione . sed de re summa , summa cum humilitate . nosti quàm lenis sit ecclesia , tunicam subtracturo , pallium etiam dimisit . mat. 5. num auferre igitur haec liceat innocenti ? dicant corvi . in eo autem cum salutis spem omnem sacramque ipsam posuisti anchoram ; id tandem revolvas animo , quinam hi essent episcopi , & quoti ? valerentne suis suffragiis procerum laicorum multitudini ( qui spe haec omnia devoraverant ) repugnasse ? taceo technas , dolum , insidias , quae in tranfigendo negotio forte non defuerant . sed esto ecclesiam laeta fronte haec omnia concessisse ; certe eatenus cum baronio ( ascanio cardinali respondente ) in sententiam ivero , ecclesiam nihil posse in se statuere , hoc est , in suam perniciem . idem enim est & se abnuere , & ministros suos non alere . nam in primis catalysis illius legibus , nihil statutum est de ministrorum alimonio : mel abripitur , sed nec loculi relinquuntur , nec alveus . etiam ejiciuntur tam apes , quàm fuci , nulla omnino habita examinis ratione . hoc justum dixeris ? concilio certe tum lapsum est , quod in caeteras itemque regni ecclesias non grassatum sit . quid enim emeruit ecclesia petri , ut suis juribus potius privaretur quàm pauli ? quid ecclesia unius populi magis quam aletrius ? à neutris enim peccatum est . ecce aenigmatis solutionem . viatorem duplicem furibus eripuimus ; liberum hunc adhuc , sed illum vinctum : de utroque statuimus ( misericordes ) ut invenimus . emancipatur liber , perpetuo carceri addictus est vinctus . sic cine nos edocuit ( luc. 10. ) samaritanus ? sic fidem nostram apud deum tuemur ? jurarunt sane hi omnes , jurarunt , inquam , nostri majores , reges , proceres , parliamentariae ipsae celebritates , hoc est , regnum integrum , omnisque populus , non suo solum sed & nostro , & nepotum nostrorum nomine , interpositis etiam horrendis execrationibus nulla se un ▪ quam temporum aeternitate , haec ecclesiae surrepturos . quis obsecro nos liberos faciet ab his vinculis ? quis audax orator causam hanc apud deum aget ? an ●locci pendeas ? cave ne fidem , quam apud me splendidam habes illico labefactes . si beati rechabitae , qui nuda ipsa patris sui mandata observaverunt , an non maledicti nos , qui non singularis unius , non privati cujusdam parentis mandata contemnimus ? sed quos dixi ●●orum omnium fides sanctione● vot● , iurament●a , per 〈◊〉 quasi improbitate per fringimus , vi●amus , mandataqu●ne potibus anathemata , in singulorum capita tanquam ex desiderio per●ra●imus , cum refractariis judaeis dicontes , super no● sint , & natos nostros . vereor insa●os nos ( u●i judaeos ) non discernere quae ex his nobis proveniunt cal●●itates ▪ deum enim p●●emus nec mortalium curare vota , sed nec perfidiam : quid si lex una repentina , ter dena concilia , senatus-consulta totidem , omnium patr●● dedreta , una explosione disruperit ? adeone in ea sic inhaerendum est ut ne in judicium , ne in examen vocetur ? non cogitabo equidem quod in tridentinum concilium solus ausus est & satis faeliciter chemnitius . sed iniquas leges peccanti faepe populo irrepere novum non est ▪ etiam in poenam alias à domino immissas esse , ut scriptum est , dabo ijs leges quae non sunt bonae . mihi autem videtur , cum de abolendis monasteriis cogitaret senatus ille consultus ( anno 27. henrici octavi ) nihil etiam tunc in animo habuisse de tollendis parochialium decimis praedijsve ; sed de his tantum egisse quae ipsis caenobiis inherebant : vel si quis id in cornu haberet faeni , latuisse hoc opinor sanctos patres qui concilio aderant : in illo enim actu ne verbum quidem de parochianis decimis nec de ecclesiis , praediisve parochialibus . sed nec de ipsis ( quas vocant ) appropriatis cum verò in vulgus jam exiisset actus ille parliamentarius , caeperintque omnia demoliri , & vi eripi , è jurisconsultorum prodiit interpretatione , ut praed● haec etiam in casses regios redigeretur . pardita ergo ea demum inter regni nobiles , necessariò tandem habitum est , ut subalternis legibus corroboraretur . sed quò me rapiet fili hujus deductio ? disium pendum certe est , ne ulterius trahar in labyrinthum . p●ture● incaepturus silentii veniam ( verbo uno aut altero ) à te exorasse ; quod in rus vocatum , itineris me cura jam sollicitat ; quandoquidem vero neque brevis est ( dum redeam ) via , sed nec tempus ; haec interea nobis excussit amor erga te noster fusiùs multo quàm cogitarem . academici autem nitoris nihil in nostris paginis disquiras , oportet . commune enim illud ( quod scribis ) mihi tecum est . cantabrigia ( miserum me ) mater exuit cum 17. aestates non salutaveram , trajectoque celerrime lincolniensi hospitio , in patrium solum adolescens revocor . gravibus hinc inde implicitus negotiis privatis , ( nec à publicis liber ) ter rapior in hiberniam . quod reliquum fuit vitae spatium , domi satis aerumnose exegi , denuò otii desiderio captus londinum tertio hinc anno veni : pace vero mihi videbar exoptatissimâ fruiturus , qua musarum limina ex voto delibarem . sed en ! nova in me rerum tempestas , nova litium moles , inopinatè proruit ; qua luctantem adhuc varieque agitatum , nescio quousque detinuerit . poetae autem illud teneo , — dabit deus his quoque finem . habes vitae nostrae compendium ; & ( quam vides ) magnam amoris effusionem donec aliis tuis ( per literas ) quaesitis respondero . sancte & faeliciter vale . londini , 18. septemb. 1615. a treatise concerning impropriations of benefices , cum privilegio regali . the preface . to the king our most gracious sovereigne lord , francis bigod knight , his humble and true faithfull subiect , and daily oratour , wisheth daily augmentation and increase of grace and honour . i did not perfytly know ( most gracious , most christen , and most vyctorious prince ) how that amonge all other vertues , that the vertuous gyftes given by grace only , throughe the goodnes of almighty god , of the incomparable gyfte of gentlenes and humanite , did so habundantly , accumulately , and so manifestly possesse and reigne in your noble and princely hart , till that now it appeareth manifestly by your exterior noble acts and deedes ; for els undoubtedly i would not only have bin ashamed so to attempt rudely , foolishly , and rather presumptuously to trouble and disquiet such an imperyall majesty , with this my rude and barbarous writing , in the hinderance of your godly and spirituall studies , with which your highnes taketh such intollerable paine : as well to set forth the mere syncere and new glory of god , as also the establishment , quietnes , and unitie of this your christen comen welthe . but also in my owne conceit and opinion calling to remembrance my great and manifold insufficiency in learning , to write unto so mighty and famous a prince i should even by and by have disallowed mine owne behaviour in that behalfe , and judged my selfe worthy of blame ▪ but now considering most benigne soveraigne lord , how much all your subjects be imperpetually bound to laud , praise , and glorifie almighty god , to send unto us so christen a kinge to have rule and governance over us your subjects , by whose great and inestimable diligent labour , charge , study and paine , we be delivered from the hard , sharpe , and x. m. times more than judicyall captivity of that babylonicall man of rome to the sweet and soft service , yea rather liberty of the gospell . i can for my part no lesse do , then to present to your grace somthing thereby to declare how gladly i would give thankes to your highnes , for such proofs , as i among others have received by this said benefit in our deliverance which act is of it selfe so highly to the great peace , unyte and welth of this most noble empyre of england , that if there were non other cause but that only we were bound to and with all our diligence and industry to study , labour and devise how this benefit exceeding all other , might world without end be extolled , praised , and made immortall , and to receyte how much the furtherance of gods glory is by the same act set forth and advanced , my learning ne yet wytte will not serve me ▪ yet i dare boldly afferme , pondering and considering depely the effect and circumstance of this matter , this act is no lesse worthe then well worthy to be set in the booke of kings of the old testament , as a thing sounding to gods honour , as much as any other history therein conteyned . but what should i attempt or goe about to expresse the condigne and everlasting praises and thankes , which your majesty hath deserved of all your hole cominalt for the benefites before named , unlesse i would take in hand like an evill workeman which by reason of his unperfectnes in his science should utterly staine and deface the thing he would most earnestly and diligently shew and set forthe . i will therefore most excellent emperor of this realme , set all this aside , and shew to your grace the cause of my enterprise , for so much as i perceave that all your gracious proceedings are onely driven and conveyed to the most highe , just , and sincere honour of almighty god , the publique welth , and unity of all christendome , most especially of this your most noble realme of england , it hath animated and incouraged me according to the small talent of learning that the lord hath lent to me to put your grace in remembrance of the intollerable pestilence of impropriations of benefices to religious persons , ( as they will be called ) some to men , and some to women , which in mine opinion is a thing plainly repugnant to the most holy and blessed decrees and ordinances of almighty god , and highly to the extolling , supporting , and maintenance of the usurped power of the bishop of rome , as your majesty shall perceave in reading of this little treatise , which your grace not being offended , i shall ever , god willing , be able justly to defend , and also stop the mouthes of them , that shall say and abide by the contrary , and that not with mine owne words , but with authorities of holy scripture . and further i doe most humbly upon both my knees beseech your imperiall majesty , that unto such time , as this my little book be cleerly confuted by like holy scripture and authorities , as i have approved the same , that it may safely goe abroad under protection of your gracious and redoubted name . and for the prosperous preservation of your most royall estate , of your most noble and vertuous ▪ queene , of your deere daughter lady princesse , daughter and heire to you both , ( according to my most bound duty ) i shall daily pray , my life enduring . sir francis bigott knight of yorkshire wrote this treatise : whereof this preface i received from sir henry spelman , but the rest of the book , i could never yet finde , thoughe it be mentioned by severall authors , bale , hollinshead , and lately by sir richard baker in his history . it seemes to have bin written after the kings breach with the pope , his marriage with anne bolen , and the birth of queen elizabeth : as i conjecture by circumstances . his purpose was chiefly bent against the monasteries who had unjustly gotten so many parsonages into their possessions . it is much desired that if any man have the rest of the book , that he would please to communicate the copy , that hereafter , as occasion serves , it may be published compleatly , together with some other things of this argument , that the learned knight hath committed to my charge : but by reason of the present troubles i cannot now attend to prepare them for the presse . as for sir francis bigott himselfe , he was found afterwards active in the troubles of yorkshire , that happened in 28. h. 8. and being apprehended among others , was put to death , 29. h. 8. as our common chronicles doe report . baleus saith of him . franciscus bigott ex eboracensi patria auratus eques , homo natalium splendore nobilis , ac doctus , & evangelicae veritatis amator , scripsit contra clerum . — de impropriaribus . lib. 1. quosdam item latinos libros anglicanos reddidit , inter seditiosos tandem , anno domini 1537 , invite tamen eo , repertus , eadem cum illis indigna morte periit . to the right reverend fathers and brethren , the bishops and ministers of scotland . i have caused this little treatise ( right reverend and beloved in the lord jesus ) to be printed againe in north-britaine , for many causes : first , because i was informed , that there came forth , but a few copies at the first printing thereof in south-britaine : againe , i hope this doing will incite that worthy knight , the authour thereof , quicklier to send out the greater worke , which he promiseth of that same argument ; but principally to incite you , whom these matters most nearely doe concerne , to look into them more advisedly , then as yet ye have done : it was a private occasion , as that worshipfull gentleman sheweth , that led him to this writing : you have a publique , whereof it is pitty you are so little moved : who seeth not the state of the church of scotland as concerning the patrimony to go daily from worse to worse ? sacrilege and simony have so prevailed that it beginneth to be doubted of many , whether there be any such sinnes , forbidden by god , and condemned in his word ? neither can you deny the cause of this evill , for the most part to have flowed from your selves : your selling and making away of the church rights without any conscience , the buying and bartering of benifices , with your shamelesse and slavish courting of corrupt patrones , hath made the world thinke , that things ecclesiasticall are of the nature of temporall things , which may be done away at your pleasures : and where at the first it was meere worldlinesse that led men on those courses , now a great many to outface conscience , and delude all reproofes , they stand not to defend that lands , tithes , yea whatsoever belonged to the church in former ages , may lawfully be alienated by you , and possessed by seculars : which opinion must either be taken out of the mindes of men , or need you not looke to have these wicked facts in this kinde unreformed : to this end should all ecclesiasticall men labour to informe themselves , as well by the word as by the writings of ancients , and constitutions of councels , touching the right and lawfulnesse of ecclesiasticall things , that when they are perswaded themselves of the truth , they may the more effectualy teach others . there is no impiety against which it is more requisite you set your selves in this time : for besides the abounding of this sinne and the judgement of god upon the land for the same , who doth not foresee , in the continuance of this course the assured ruine and decay of true religion ? of all persecutions intended against the church the julian was ever held to be the most dangerous : for occidere presbyteros , is nothing so hurtfull , as occidere presbyterium . when men are taken away , there is yet hope , that others will be raised up in their places : but if the meanes of maintenance be taken away , there followeth the decay of the profession it selfe : men doe not apply themselves commonly to callings , for which no rewards are appointed ; and say that some have done it in our dayes , some out of zeale , and some out of heat of contention , yet in after-times it is not like to continue so ; neither let any man tell me , that a minister should have other ends proposed to him , then worldly maintenance . i know that to be truth , yet as our lord in the gospel , hoc etiam oportet facere , et illud non om●●ere . speaking of payment of tithes to the pharisees : it behoveth them , saith he , to be paid : if not , it is not to be expected , that men will follow the calling . to rest upon the benevolence of the people , as it is a beggarly thing , and not belonging to the dignity of the ministery , so the first maintainers of that conceit have found the charity of this kinde so cold , that they will not any more stand by their good-wills , to this allowance . therefore it lieth upon you to foresee the estate of your church , and either in this point of maintenance to provide that it may be competent and assured , else looke not for any thing but ignorance and basenesse , and all manner of mischiefes which flow from these , to invade the whole kingdome . how a competency may be provided , except by restoring the church to her rights , i doe not see ; and what this right is , if i should stand to define , and justifie it here , i should exceed the bounds of an epistle . many of this time have cleared the point sufficiently . and if any scruple be remaining , the worthy authour , i hope , will remove it in the greater worke we expect : whose judgement and dexterity in handling the argument , may be perceived by this his little pinnace . it should shame us of our calling to come behinde men of his place , elther in knowledge , or zeale . his example who is nothing obliged , to labour in these points , as you are , shall doe much , i trust , with you , for the time to come . should any look carefuller to the vineyard then the keepers ? or should any out-goe the servants of the house in diligence ? repent therefore and amend your owne negligence , in ●his behalfe , and call upon others for amendment , whilest you have time . thinke it not a light sin , to spoile gods inheritance ; and if we look for heaven , let us be faithfull to our lord here on earth . i beseech god to give us all wisdome , and keep us in minde of that strict account , that we must one day give for all our doings , and chiefly these which concerne the church , which is his body . amen . i thought good not to omit this epistle to the clergy of scotland , prefixed before this edition at edenborough , presently after the first impression here ; both because it proceeded from apious intent of the authour , who it seemes was very well affected , as also because he sheweth the concurrence and approbation of the best religious in that kingdome , where sacrilegious practises have invaded that church , more violently , since the dayes of reformation , and cleare light of the gospel , then ever was done in the darkest times of popery . rolloc a grave and learned divine of scotland hath ( besides master knox and others ) , in his commentary upon dan. 2. & 5. discovered his judgement against the sacrilegious practices of his time , and countreymen , reprehending them sharply , for taking to their owne use and profit , all that was pulled from the church : and doth severely cite them to answer it before the tribunall of god : which though they neglect and contemne , yet ( saith he ) they shall be made inexcusable thereby . master knox not long before his death , wrote to a generall assembly holden at sterling , 6. august 1571. and his letter is among the records of that assembly , out of which it is also published , with many other records of parliaments , and assemblies there holden in the compasse of sixty years , in a declaration lately of the church of scotland . the mighty spirit of comfort , wisdome , and concord remaine with you : deare brethren , if ability of body would have suffered , i should not have troubled you , — &c. — but now brethren , because the daily decay of my naturall strength threatens unto me certaine and sudden departure from the misery of this life , of love and conscience i exhort you , yea in the feare of god , i charge and command you , that you take heed to your selves , and to the flock over the which god hath placed you pastours . to discourse of the behaviour of your selves i may not , but to command you to be faithfull to the flock , i dare not forget . unfaithfull traytours to the flock shall ye be before the lord jesus , if that with your consent , directly or indirectly ye suffer , unworthy men to be thrust into the ministery of the church , under what pretence that ever it be . remember the judge before whom ye must make an account , and resist that tyranny , as ye would avoid hell fire . this battell i grant will be hard , but the second part will be harder , that is , with the like uprightnesse and strength in god , ye gain-stand the mercilesse devourers of the patrimony of the church . if men will spoile , let them doe it to their owne perill and condemnation ; but communicate ye not with their sinnes of whatsoever state they be , neither by consent , nor yet by silence , but with publique protestation make this knowne to the world , that ye are innocent of such robberies , which will , ere it be long , provoke gods vengeance upon the committers thereof , whereof you will seeke redresse of god and man . god give you wisdome , strength and courage in so just a cause , and meane happy end . knox . saint andrews . 3. august . 1571. an answer to a question of a gentleman of quality ( proposed to and made by a reverend and learned divine living in london ) concerning the settlement or abolition of tithes by the parliament , which caused him to doubt how to dispose of his sonne whom he had designed for the ministrey : wherein also are comprised some animadversions upon a late little pamphlet called , the countryes plea against tithes , discovering the ignorant mistakings of the authors of it , touching the maintenance of the ministery . sir , though it were high presumption for a private man , as i am , to presage what so wise a senate as the parliament will doe for the future , either in point of tithes , or any other affaire of so publike concernment , yet i hope i may , without reaching above my line , take upon me to tell you , that the ground of your doubt touching their alienation of tithes from the ministery , ( which i shall bring in its proper place ) is but such as will serve rather to beare up a transient suspicion or surmise of such a matter , then a settled assurance that it either is so already , or that hereafter it will be so . for the first , that it is not so , i am sure ; because , 1. they have passed an ordinance for the ministers recovery of tithes , and other ministeriall dues from such as doe detaine them , november 8. 1644. which is still in force , through the influence of their power and favour . 2. they have made competent additions to very many livings out of impropriated tithes in the hands of delinquents ; and this they have done with so much cheerefulnesse , and beneficence on the ministers behalfe , by the committee for plundred ministers , that many have cause to blesse god for them as their great patrons , and benefactors for that manner of maintenance ; wherein they have done beyond and above any parliament that were before them , and they continue and persist in the making of such augmentations , as occasion is offered , to this very day . 3. they have given the repulse to divers petitions against tithes , which by the instinct and instigation of men of unsound principles and unquiet spirits have been put up unto them . for the second , that they will not take them away in time to come , i have these grounds , if not of infallible certainty , yet of very great probability . though they have resolved upon the sale of bishops lands and revenues , in their ordinance of november 16. 1646. for that purpose , they have made an especiall exception with respect to the maintenance of ministers in these words , except parsonages appropriate , tithes , tithes appropriate , oblations , obventions , portions of tithes , parsonages , vicarages , churches , chappels , advowsons , donatives , nomination , rights of patronage and presentation . in excepting the right of patronage , they meane neither to leave it to the power of the people to choose what minister they please , ( and the practice of the honourable committee for plundred ministers sheweth the same , for they appoint and place ministers very often without the petitions of the people , and sometimes against them , as their wisedome seeth cause ; and if it were not so , many would choose such as deserved to be put out againe . ) nor to put the ministers upon the voluntary pensions , or contributions of the people for their subsistence , but assigne them under such a title what belongeth unto them by the laws of the land , viz. tithes , obventions , &c. which intimates their mind not onely for the present , but for the future . their wisedome well knoweth that the revenue of tithes as it is most ancient for the originall of it , and most generall in practice , both for times and places , so it hath the best warrant from the word of god ( not onely in the old testament , which none can deny , but in the new , which though it be denyed by some , is averred by others , as d. carleton , m. roberts , d. sclater , m. bagshaw , in their treatises of tithes , and yet unrefuted by any ) and from the laws of many christian states , especially from the statutes of our kingdome , whereof abundant evidence is given in the booke of the learned antiquary , sr henry spelman . 3. that notwithstanding all the authority that may be pleaded for them , the people are backward enough to pay to their ministers a competent maintenance ; and if tithes should be put down by the parliament , it would be very much adoe to bring them up any other way to any reasonable proportion of allowance for their support ; and so in most places the ministery would be reduced to extreame poverty , and that poverty would produce contempt of their calling , and that contempt atheisme . 4. that it is evident that such as make the loudest noyse against the tenure of tithes , are as opposite to the office and calling of ministers as to their maintenance ; and intend by their left-handed logicke ( because as the saying is , the benefit or benefice is allotted to the office ) to make way for the taking away of the ministery , by the taking away of tithes ; and not to wait the leisure of consequentiall operation , ( according to the craft of julian , who robbed the church of meanes , expecting the want of wages would in time bring after it a want of workmen ) but presently to beare down both , as relatives mutually inferre one another , as well by a negative as a positive inference ; and so as the parliament having put down the office of the prelacy , now makes sale of their lands , they , if they could prevaile for the discarding of tithes , would by the same argument ( clamour and slander ) presently and importunately presse for deposition of the ministery . and we see how they take upon them with equall confidence and diligence , not onely to write , but a publikely to dispute against them both . 5. that if rights , so firmely set upon so many solid foundations , should be supplanted , it would much weaken the tenure or title that any man hath to his lands , or goods , and would be a ready plea for rash innovators ; and the rather , because of the manner of the anabaptists proceedings , who began their claime of christian liberty with a b relaxation of tithes , and went on to take off the interdict or restraint in hunting , fishing , and fowling , wherein they would allow neither nobility , nor gentry , any more priviledge then the meanest peasant . and as their principles were loose ; so were their practices licentious , for they held a c community of goods , and equality of estates ; d whereupon the common people gave over their worke , and whatsoever they wanted they tooke from the rich even against their good wills ; so that it was a breach of their christian liberty , belike , to have a lock or a bolt on a doore , to keep a peculiar possession of any thing from them . and the liberty was more and more amplified , according to the fancies of their dreaming doctors , for their dreames were the oracles of their common people ; and every day they set forth their liberty in a new edition , corrupted and augmented , till all the partition walls of propriety were broken down ; and so not content to have other mens goods at their disposall , and to be quit from payment of rents , and debts , ( having made a monopoly of saintship to themselves ) they excommunicated all who were not of their faction both out of sacred society of the church , and out of common communion in the world as wicked and profane , and unworthy not onely of livelyhood but of life also ; and usurped a power to a depose prince and other civill magistrates , as they pretended they had commission to kill them , and to constitute new ones in their stead as they should thinke fit . b such seditious and sanguinary doctors , as luther called them , did satan stirre up under the pretext of euangelicall liberty ; a liberty which in them admitted of no bounds , being like the &c. oath without bankes , or bottome , of no rule or order , being carried on with a wild and giddy violence ; such as the great and pernicious impostor of the world prompted them unto , though they vented their diabolicall illusions under the title of divine revelations , as the prince of darknesse made them believe , when he put on his holy-day habit , the appearance of an angel of light . 2 cor. 11. 14. 6. that the payment of tithes where there are the fruits of the earth , and increase of cattell , out of which they may be raised , is the most equitable way and meanes of maintaining the minister , since such a gaine is not onely harmelesse , and without sinne , for the manner of acquisition , ( which we cannot say of pensions and exhibitions made up out of trade or traffique ) but such as may be most permanent and constant , since whether the tithe be lesse or more , it is still proportionable to the other nine parts ; and if the yeares be plentifull , there is the more provision for house-keeping , if scarce , that part though lesse is the more in price and worth , either for use in kind , or for exchange for other commodities . whereas a rate in money which is competent in some places , and at some times , is incompetent in others , such is the change both of monies and necessaries bought with money . for money , the time was when an ounce of silver now at 5. s. was valued but at 20. d. so in the act of parliament in the third of edward the first , cokes instit. part 2. p. 410. when 20 markes a year was enough honourably to maintaine a student at the innes of court . fortescue is his commentary on the lawes of england , c. 49. p. 114. and this was held so great a charge as was to be borne onely by the sonnes of noblemen , and therefore they onely , saith the same author , studyed the lawes in those innes , ibid. and of old the revenues fit for a knight was rated to 20. l. a yeare , of a baron to 400 markes a year , and of an earle 400. l. a year : cokes instit. l. 2. c. 3. sect. 95. fol. 69. and lindwood in his provinciall constitutions notes upon the rate of a vicarage ( for such by the fraud and rapine of the superior popish cleargy a were many times deprived of tithes , and put to pensions ) that it was to be 5 marks in england , but in some parts of wales they were content with lesse , afterwards their meanes was augmented to 8 markes a year , but some would not be contented with lesse then 10 marks a year ; and , indeed saith the glosse , 5 markes was too little for hospitality , and other expences ; implying that 10 markes was sufficient for all occasions . 2 as for money , so for commodities to be bought with it , the prices have been very various ; in the b statute entituled assisa panis & cervisiae , made anno 51 h. 3. and anno dom. 1266. the dearest rate for a quarter of wheate ( which in the middle of the kingdome is a measure containing eight times four peckes , i render it by that proportion , because it is more genearally knowne ) was 12. s. the cheapest 1. s. so that betwixt these two extreames the ordinary rate might be about 6. s. the quarter . and for other provisions the rate set upon them in a dearth in the reigne of edward the second was this , for an oxe fatted with grasse fifteene shillings , for one fatted with corn twenty shillings ; the best cow twelve shillings , a fat hogge of two yeanes old three shillings ; a fat sheep shorne fourteen pence , with the fleece twenty pence ; a fat goose two pence halfepenny , a fat capon two pence halfepenny , a fat henne a peny , four pigeons a peny , so that whosoever sold above should forfeit their ware to the king . dan. hist. l. 2. p. 209. and i well remember that not very many yeares agoe there was a controversie brought before the commissioners of charitable uses in cheshire , wherein was discovered the cheapnesse of things in former times : the case was thus . there was a legacy of twenty markes given to the parish of wood-church in that county to buy oxen to till the ground of poore men , with which small summe at the time of the donation , ( about sevenscore yeares before ) were bought no fewer then twenty yoke of oxen ; which because the poore people were not able so to keep that they might be strong to labour , it was thought fit to sell them and to buy in their stead as many milch kine as the mony would reach unto , which were to be hired at a low rate to such as were not able to buy such cattell for themselves . but it is yet a cheaper price we read of in edward the first his dayes , when by stat. westm. an oxe was to be sold but at 5. s. so in the 13th yeare of edward the 1. cited in cokes instit. part 2. p. 410. how rates are raised in the present age ( whether by scarcity of things , or by the increase of people , or multiplication of coyne , or all ) is not unknowne to any , and too much experimentally by many whose portion is too penurious for their necessary expences . nor is this great difference of rates , either for money , or for goods , brought to passe on the sodaine , but raised by degrees ; so that if the rule of tithing should be laid down , the ministers wages must be changed , as jacobs was in labans service , many times over , which would be an intricate trouble to proportion according to severall variations of persons , and places ; to which inconvenience the maintenance by tithes is not obnoxious ; nor to any other , which may be compared with such as will hardly be separated ( if at all ) from the alienation of tithes . that if any innovation be made in this matter , and the people be displeased with it , ( as they will quickly be displeased with any thing which puts them to cost ) they will take the more boldnesse to contemne it , because it is new , and for that it neither hath , nor is like to have such a ratification of authority , either divine , or humane , by constitution or prescription , as tithing hath had ; no , though it should be supposed to last to the end of the world . for tithes were paid 1933 yeares , almost 2000 yeares before christ ; salian annal. tom 1. p. 251. nu . 41. & since christ ( excepting some times of persecution ) for the most part of sixteene hundred fourty sixe yeares ; and we cannot hope the remaining age of the world will hold out halfe so long . to these i could adde divers other considerations of importance , which cannot be hid from the prudence of such a multitude of sage counsellors as that most honourable senate the parliament consisteth of ; which maketh me confident that before they give assent to any such petitions as are put up against tithes , they will be pleased to heare what the assemblie of divines can say in answer to such objections , as are framed against them , upon pretence either of scripture or religious reason . animadversions upon the petition of the committee of kent . against this , that which moved you to thinke the parliament would take away tithes , was , that you have read in one of the newes bookes , that the knights and gentlemen of kent presented a petition to the honourable house of commons , against the payment of tithes unto ministers , and that they received thanks from the speaker in the name of the house for that service , and that it is held fit to be a leading case for all other counties of the kingdome . you must beware how you believe the newes bookes , for they are many times ignorantly and inconsiderately erroneous , or fallaciously false , out of an ill affection to some , and apparent partiality to others . for the petition it selfe , 1. it commeth not as from the knights and gentlemen of that county in common , ( who i am credibly informed are not very well pleased with it ) but from the committee of kent , who ( if they be like the committees in many places ) are not all of them men of sound , and orthodox judgement , neither for matter of tithes , nor for divers other tenets of religion . 2. howsoever they professe a good meaning to establish a sufficient maintenance for godly and well deserving ministers ; a very good meaning to extend it so farre as to succor their widowes and fatherlesse children , as we see by the 8th proposition of their new project . it will be a probleme ( which the present age perhaps will not be able to resolve ) who the trusties in after times will accept for such ministers ; although they may have cause to suspect that some part of kent for the present is not so reformed as it should be ; anabaptists and other sectaries having misled many into adverse principles , not onely to tithes , but to other matters of moment , concerning mans duty both of the first and second table . 3. for their exceptions against the received maintenance by tithes they say first , in generall , that they bewayle the sad condition of the country , in respect of the uncertaine floting , and miserable condition of the ministry , occasioned by the very nature , manner , and adjuncts of the way of tithes ; which the experience of thus many ages doth plainly evince to be miserably attended with these ensuing mischiefes . to which i answer ; that the miserable and floting condition of the ministry proceeds not from the nature , manner or adjuncts of their subsistence by way of tithes ; nor doth the experience of thus many ages ( that is , of the precedent ages hitherto ) evince so much ; for god ( who is omniscient , and therefore cannot but foresee all subsequent inconveniences for many hundred yeares to come ) established that meanes to be a standing and settled maintenance for his service ; and the misery of the ministry proceeds not from the nature or manner of tithes ( which to affirme may seem to coast too neere their conceipt who imagine god to be the author of sinne ) but from the ill consciences of men , who make no scruple to rob god of his right , malach. 3. ( for tithes are his portion , levit. 27. 30. ) and ministers may suffer very much in the present age , because there be many anabaptisticall sectaries ( from which kent is not more free , but as some say , more infected then some other counties ) who take up importunate clamours against tithes as antichristian and jewish ; and there will be the more by the countenance they may have from such a petition ; and such petitioners , because divers of them are of good reputation , not onely for wealth , but for their wisedome and learning well affected to religion and the parliament ; and i beleeve it the rather , because some godly ministers have expressed their approbation both of it & them , though therein i conceive they shewed more of the simplicity of the dove then of the wisedome of the serpent ; for albeit their meaning might be so to gather the tithes , and to put them into such hands , as might be rather for the ministers ease then for their losse , no man can prophesie that so good a spirit will descend upon their successors , nor how crosse they may prove to such a christian intention . 2. for the particular exceptions , they say ; first , that for the nature of this subsistence it is a very mystery , and secret , not easily without much art and industry attained unto ; namely for the minister to know his dues demandable , or the parishioners their dues payable ; whence ariseth that multitude of scandalous and vexatious suites and brables betwixt ministers and people , which doth fill all the courts at westminster , and other the justice-sittings in the country likewise with causes in this kinde . in this charge there be two particulars contained , first , of the difficulty of knowing the right of tithes ; secondly , of the vexatious suites raised betwixt pastors and people upon that ground . for the first , it is a very strange mystery , that after so many hundred yeares of tithing it should not yet be knowne what it is ; but i doubt not but in this case the right is better knowne unto ministers that should receive tithes , then acknowledged by the people that ought to pay them ; and how can they set up their new designe upon the old foundation of tithing , as they project it , if it cannot be knowne what is the ministers demandable due , what the peoples payable duty : that modell is more like to be a mystery which they propound , since it was never heard of in this kingdome untill they had devised it ; and as like it is to prove a misery to ministers , if their portion should come into no better hands then most of theirs , who have petitioned against tithes since this session of the parliament . and secondly , for the multitude of scandalous and vexatious suites , they make no more against the right of tithes , then against borrowing and lending , buying and selling , letting of leases , setling inheritances , joyntures , &c. upon which titles are set the greatest number of suites ; and for suites for tithes if the law allow them a right , it alloweth them a remedy to recover that right ; and for the suites that were occasioned thereby , they are neither so many as is here presented , nor so scandalous for the ministers part , for they may be imputed to the old avarice of worldly minded men , who being of a contrary mind to the apostle , thinke it an hard bargaine to exchange their carnall for the ministers spirituall things ; but principally to the new principles and practises of such unreasonable reformers , as imagine they are never farre enough removed from one extreame untill they arrive at the other , accounting all superstitious in point of tithing , that are not sacrilegious . 2. for the manner of it , respecting either the collecting or payment of tithes , it is a mutuall scourge in the hand of ministers and people each to other , if either or both ( as too often it happens ) prove covetous or crosse . if it be a mutuall scourge , it would well become the wisedome of these committee-men to enquire where the right is , and who doth the wrong , and to project a way how the wrong-doer may be made to doe right and to give due satisfaction to such as suffer under an undeserved scourge , and i hope when our reformation is grown up to such a competent degree of strength and stature as that it may quit the service of country committees , there will be no more cause of such a complaint then for many hundred yeares heretofore there hath been . 3. for its adjuncts ( that is of the maintenance by tithes ) the mischiefes of them will appeare innumerable , if the pregnancy of onely one be but considered ; namely , in the unreasonable proportion of livings , or values of churches to which they are belonging , whence ariso these inseparable evils . by what new-found logick will you frame such an induction , as from one particular to inferre innumerable mischiefes , particularly from the disproportion of livings ? you seeme to thinke otherwise , where you say in your 8th proposition , that in the distribution of the revenues for ministers regard must be had to the desert of the person , his family , and charge ; if so , certainly there is a great disproportion in deserts ; and for charge it is considerable , not onely for the greatnesse of a ministers family , but for the dearnesse of his education ; some have spent many yeares , and a large patrimony in the university , to make them fit for the ministery ; and should not they be supplied with a more liberall allowance ( caeteris paribus ) then those who have been at little expence both of time & estate to be duely qualified for such a calling ? if the proportion of parts , and paines , of charge both academicall , and oeconomicall , be duely weighed , there will be many more livings found too little then too great for a ministers maintenance ; especially if you will allow him a library ( such as a learned knight thought necessary for a minister ) of 600. l. value . but if the proportion be unreasonable , must tithes be supplanted and their ancient tenure abolished for such a disproportion ? must the foundation be digged up because the building is too high ? may not a tree , whose branches are too luxuriant , be lopped , and left entire in the bodie and roote ? when a mans beard is too long , will you cut off his chinne ? that out of doubt were an unreasonable reformation . 4. from this unreasonable proportion , you say , arise these unseparable evils : 1 that most unworthy persons , who by favour or friendship or any sinister wayes can get into the greatest livings , being once invested with a legall right of freehold for their lives , securely sleece the flocke , and feed themselves without feare or care , more then to keep themselves without the compasse of a sequestration , whilst others both painfull and conscionable both serve starve . this is not ( as you call it ) an unseparable evill from the proportion you speake of ; for there be some men who have had , and at this present have great livings , not by any sinister wayes , but by such favour and friendship as is ingenuous , and just , and who keep as great a distance from desert of sequestration as any committee man doth within the county wherein they live . and if they carry themselves so as to be without feare and care , and without the compasse of a sequestration , in these inquisitive and accusative times , they are more to be countenanced and encouraged then many of those who are professed adversaries to them . but the matter , it seemes , that troubles you is , that they are invested with a legall right of freehold for their lives , and if they have such a right , and walke so warily as to keep out of the reach of a just sequestration , why should they not enjoy it ? would you have all to be betrusted to the discretion and conscience of your arbitrary committees ? truely gentelemen , we are afraid to trust you so farre , as to give up such a certaine title as formerly and anciently established upon the incumbent by the fundamentall lawes of the land , as the right of any person to his temporall estate , and to stand to your arbitrary dispensations for our livelihood ; lest laban-like you should change our wages ten times : and if your petition should take place , it might prove of very ill consequence in another generation , were you never so well minded , and it may be sooner ( in the next succession : ) for if the trustees should be either proud or covetous , or prophane or licentious , hereticall , or schismaticall , the best mininisters might happily be the worst dealt withall ; and the right of receiving tithes taken out of their hands might put them into the passive condition of silly and impotent wards under subtill and domineering tutors or guardians , in name such , but indeed nothing lesse then assertors and defenders of their rights , as tutors and guardians ought to be . and that our feare and jealousie is not without cause in respect of trustees and committee-men , nor so much of you in particular , of some of whom we have heard and beleeve much good , as of such as may have as great authority without so good an intention , we shall give you our ground out of the observation and complaint of witnesses above exception , viz. the well affected freemen and covenant-engaged citizens of the city of london , in their humble representation to the right honourable the lords and commons in parliament assembled , in these words . and here we may not omit to hint unto your honours the exorbitant practises of many committees and committee-men , who have such an influence by meanes of their authority upon the people , they being at their wills and in their power to doe them a displeasure , that they dare not doe otherwise , then obey their unlawfull commands , without the inevitable hazard of their peace and safety ; through which meanes tyranny is exercised by one fellow-subject upon another , and justice and equity cannot enter . the cryes of all sorts of people through the land are growne so loud against the people of this vocation and profession , by reason of those grievous oppressions that are continually acted by them , that in tendernesse of affection toward our brethren , not being ignorant or insensible : of our owne sufferings in this kind , and the great dishonour accrewing to the parliament thereby , that we cannot but be earnest suitors to your mercy and justice that such may be dissolved . 2. for obtainment of these livings we see such sordid compliances with such persons as have the fattest benefices ( as they count and call them ) in their dispose ; such artifices in contriving , making , and colouring over simoniacall and sinfull bargaines , compacts , and matches , such chopping of churches , and restlesse change of places , till they get into the easiest and warmest : and other such like practises not to be named , nor yet to be prevented or removed , otherwise then by plucking up the very roote which naturally brancheth out it selfe into these foresaid mischiefes , so obstructive and destructive to all reformation . here is a great deale of aggravating rhetoricke against the greatnesse of church-livings . but why should all this evill be imagined rather of ministers fat benefices as you say they are called , then of great and gainfull offices in the state ? is there not more care had , and more strict triall taken of ministers sincerity and integrity then of secular officers ? surely we are bound in charity to expect a more reformed ministery , then we have had , who will rather say unto a simoniacall patron as peter to simon magus , thy monie perish with thee , acts 8. 20. then be levies to such a simeon in making a base and corrupt contract for a benefice . and for that you say , that such practises are not to be prevented or removed , otherwise then by plucking up the very roote , which naturally brancheth it selfe out into these foresaid mischiefes , so obstructive and destructive to all religion . whether you meane tithes to be this roote , or the disproportion of benefices , or the right of patronage and protection , i cannot tell , but sure i am , that the apostle cals covetousnesse the root of all evill , and so the root of that evill which sometimes passeth betwixt a patron and his chaplaine : and may as frequently , and with as much injury be sound betwixt some committee-men and trustees and the ministers of their choice , as any other . but as i am confident that there will be an amendment on the ministers part , by the regular way of the parliaments reformation , according to the directions of ordination of ministers already printed & accordingly practised , so will it bee not onely possible , but easie for the state to finde out a fit means to prevent prevarication on the part of the patron ; but if tithes be removed from their ancient foundation , and left loose to the disposall of trustees or committee-men , they will be a more ready prey for the covetous into whose hands they may come , and from whose hands perhaps they cannot without great difficulty be redeemed . lastly , in the close of this petition , the petitioners shew great care that the ministers may be freed from the incumbrance of tithes , to serve the lord without distraction , and to give themselves to the word of god and prayer , and to be onely employed to make ready a people prepared for the lord ; and so they may do if they be maintained by tithes ; for that means of maintenance gives a man occasion of more and better acquaintance with the particular disposition of his people , and it is his part to be diligent to know the state of his flock , prov. 27. 23. and for that trouble which may be thought inconsistent with the calling of a minister , if his means be sufficient , he may have a servant to take it from him , and ease him of it . i know a minister whose benefice was a vicarage , and his parish so large , that it was 11 miles in length , and of a proportionable breadth , yet did it not put him to the expence of one day in a year to compound for , or gather in his dispersed portion . now for the successe and acceptance of the petition in the honourable house of commons , to which it was presented ; if such an innovation had been granted for that county , it had been fitter to have been made a sibboleth , for that cauthe or angle of the kingdome ( for so the word kent signifieth ) as their custome of * gavelkind , then to be made a president or pattern of conformity to other parts of the kingdome , as the news-book of the same week prescribed that to his reader . but the answer of the worthy senate was such as may further confirm us in our confidence , that they will still continue to be gracious patrons of the maintenance of ministers , and that they will be more ready to ratifie precedent statutes and their own ordinance made in that behalf , then to dissettle their tenure which is founded upon them , and to make ministers arbitrary pensioners to such as may be so far swayed by misprision of judgement , or personall dis-affection , as to deal most penuriously with those , who being truly valued ( without erroneous mistaking or injurious misliking ) may both by the eminence of their parts , and their faithfulnesse in their places , deserve the most ample , and most honourable revenue . i will give you their answer in their own words , which are most authentick , they are these . m. speaker by order of the house of commons did give the petitioners ( the committee of kent ) thanks for their former services , and took notice of their good affections to the publique ; and did acquaint them , that the great businesses of the kingdome are now instant and pressing upon them , and that they will take the petition into consideration in due time , and that in the mean time they take care that tithes may be paid according to law . but there are some in the parliament that hold the maintenance of ministers by tithes to be jewish and popish , and therefore they will give countenance to petitions that are put up against them , and doe what they can under such titles to render them offensive to such as are truly religious , especially to those who have most power to abolish them . 1. it may be there are some such , and if there be some such among so many , it is neither to be thought strange , nor true , for such a number of them as may be able to carry the cause against the continuance of tithes . 2. for the tearm jewish , it is mis-applyed against tithes , as it was by the prelates of late , & is by the anabaptists at the present against the sabbath ; nor are they more popish then jewish ; for the papists , though their people pay them , and their priests receive them , yet they for the most part holding thē to depend meerly upon ecclesiastical constitution , made no scruple of changing them into secular titles or uses , as in impropriations in the hands of lay-men , and many other distributions made out of them severall ways , without any respect to the service of the sanctuary . nor is there any thing in the payment and receiving of tithes under the state of the gospel , which may probably be suspected to have any savour of judaisme , or popery , save onely the payment of tenths by the ministers to the king , as hath been lately well observed by mr l. in his second book against mr s. i will set down his words , and seriously commend them to the consideration of our religious reformers ; they are these , in answer to mr s. his question . qu. what a are the maintenance of ministers by tithes ? jewish and popish undenyably . ans. how ? jewish and popish undeniably ? as undeniably as the sabbath was jewish when the prelates so called it , or the article of the trinity popish , as b valentinus gentilis took it , when he disliked the doctrine of the reformed churches in that point , because they agreed with the papists therein . you are grossely mistaken sir in the tenure of tithes , for though there be a clamour taken up against them by such as make no scruple either of slander or of sacriledge , and some would change the ministers portion , which is their masters wages for his own work , and reduce them to voluntary pensions of the people , ( because they would have a liberty to begger them who will not humour them in their fond and false opinions , and licentious practises , but oppose them as of conscience they are bound to doe ) neither you , nor all your party can prove them either iewish or popish , as they are allowed and received for the maintenance of the ministers of england . and because you are so confident in your opinion against tithes , and shew your self to have a good opinion of mr nye , ( whom with mr goodwin c you cite for a worthy saying touching the golden ball of government ) i refer you for satisfaction to him , who will tell you ( as he hath done divers others in my hearing ) that ministers of the gospel may hold , and receive tithes for their maintenance by a right and title which is neither jewish nor popish , but truly christian ; and there is nothing iewish or popish in tithes , but the assignation of the decimae decimarum , from the d leviticall priests to the high priest , from the high priest to the e pope , and from the pope to the king ; when first pope urbane gave them to richard the second to aid him against charles the french king , and others that upheld clement the seventh against him , as f polydore virgil relateth . and king henry the eighth taking from the pope the title of head of the church to himself by g act of parliament , took from him the tenths , and other profits annexed to that title , which were setled upon the crown by h statute in the 26th year of henry the 8. so that the iewish high priesthood being expired , the papall lordship abolished , the tithes paid under those titles , may be called iewish and popish , but not that which is assigned for the maintenance of ministers , because they are yet to doe service to their master , and so to receive the maintenance of his allowance for his work ; which fellow-servants cannot take upon them to take away without presumption ; their door-neighbour will not allow them a power to appoint the wages of their servants , much lesse may they usurp upon the right of god , and his ministers , to alienate tithes from the support of his service and worship , for that is rather popish , as hath before been observed . which being true and clear , ( as touching the pedegree of such tithes from the high priesthood of aaron to the independent prelacy of the pope , and from him to the king , as by claim from the title , head of the church , translated from the miter to the crown ) it will not i conceive be thought congruous to the christian reformation ( the thorow reformation professed by our worthy and religious rulers ) that such monuments of superstition or popery should be removed , which were unprofitable , and that onely retained ( as a silver shrine to diana ) which brings gain to the king or state , and puts the charge upon the ministers of the gospel ; who thereby ( i may say it confidently for some whom i know ) are brought to this perplexed dilemma , either to pay them with reluctancy , ( as no lesse contrary to their consciences then to their commodities ) or to deny or withhold them with suspition , or imputation of avarice , or disobedience to lawfull authority . but the parliament liketh not that tithes should be proposed , or pressed , as many divines doe , both in pulpit , and from the presse , as of divine right ; which because they think to be wrong , they will rather reject them , then ratifie them under a title of so high a strain . 1. not onely divines , but divers i others ( who are men of very eminent note ) hold tithes to be due by divine right , and some of them have undertaken to prove them so , and to answer all objections against them , which how far they have performed is left to the judgement of indifferent readers . 2. it is more like that ( as both religion and reason will dictate unto them ) they will be the more wary how they take them away , lest if that tenure should prove true , they should be found guilty of the sin of sacriledge , that they should abolish them , and that they will seriously search and enquire into the ground of that title , and while they are in doubt , that they will resolve of the safest course , which is , not to repeal them ; for as we must forbear to feed of meats of which another saith , that they are sacrificed to idols , 2 cor. 10. 28. ( for his sake that saith it , though but a private christian ; ) so if divines say , ( and bring scripture and reason for it ) that tithes are dedicated to god , or by him assumed , first to himself , and then assigned or set over by him to his servants , for his work in waiting on his worship , which must be maintained to the worlds end , it will be rather a reason for them to support the tenure of tithes by their parliamentary power , then any way to prompt or dispose them to desert it , or to alienate their right from ecclesiasticall uses . the fear of sacriledge hath been of such force with some heathen moralists , as plutarch observeth in his morals , that if they pulled down a house contiguous to a temple , they would leave some of that part standing which was next unto it , lest they should with it take away any part of the temple it selfe . wherein if they shewed any spice of superstition , it will be more capable of pardon , or lesse liable to punishment at the hand of god , then we may expect if we proceed hastily to lay violent hands upon any thing peculiarly entituled to his honour , who is the authour and giver of all things to all men . 2. if the plea of a divine right for tithes ( supposing it setteth them up too high ) should incline to irritation in some to make opposition against them , why should not the contrary tenet which peremptorily taketh them down too low , calling them jewish , antichristian , and popish , and that undeniably , ( as hath been said , but never can be proved ) move others the rather to retaine them , and confirm them ? chiefly the parliament ( whose authority is most engaged for their justification ) and especially since the servants of god have had possession of them by so many laws , and so long a prescription ; for according to the maxime of the law , the possessors title is the best untill he bee fairly gvicted out of it . 3. if the parliament doe not in their approbation of tithes come up to the tenure of divine right , they may yet be willing enough to establish them upon other grounds , and leave divines to the liberty of their judgment & consciences to plead for them according to the principles of their own profession , as in their ordinances made for setting up of the presbyterial government , though yet they be not satisfied of the claim of divine right for it , they were pleased to authorize it by their ordinance , and to require divines to prepare the people for the reception thereof by preaching of it , and for it ; so as both to clear it , and assure it ( so farre as they could ) by the sacred scripture . and on the other side while they approve it , though but by a civill assent , ( as to a prudentiall design , untill they see more light , which they look for in the answer to their queres proposed to the assembly of divines ) the presbyterians who hold it in the highest esteem take none offence that they proceed no farther , and professe themselves well satisfied with their civill sanction ; so one of the learned commissioners of scotland hath said , in the name of the rest , in these words , if they shall in a parliamentary and legislative way establish that thing , which is really , and in it self agreeable to the word of god , though they doe not declare it to be the will of iesus christ , they are satisfied . ob. if there were no purpose to put down tithes by such as are in authority , how commeth it to passe that the anabaptists are more bold in london to take up a publique contestation against them , then the presbyterians to make apology for them ? for did not one mr b. c. an anabaptist manage a dispute against mr w. i. of chr. and after that undertake another upon the same argument against m. i. cr. and offered to proceed in it against all opposition , which m. cr. durst not doe , upon pretence of a prohibition from authority ? ans. 1. it is no strange thing for men who have a bad cause to set a good face on it , and to make out with boldnesse and confidence what is wanting in truth of judgement , and strength of argument ; this is observed of the papists by a judicious authour , whom he sheweth to have been forward in the offers of disputation , with iterated and importunate suits for publique audience and judgement . and bellarmine reporteth out of surius , that io ▪ cochleus a great zealot for the papacy , offered to dispute with any lutheran upon perill of his life , if he fayled in the proof of his part of the question . 2. for the boldnesse of the anabaptists at this time , and in this cause , and this city , there may be divers conjectural reasons in particular given thereof , besides the generall already observed ; as , 1. because they advance in their hopes of a toleration of their sect ; and to promote that hope they have been so ready to engage in military service , with a designe no doubt to get that liberty by force ( if they be able ) which by favour of authority they cannot obtain . 2. for this matter of tithes , they might be more forward to oppose their tenure , because it is a very popular and plausible argument , wherein they might have the good wils of the people , that they might prevail , and their conceits that they did so , ( though they did not ) because they would be very apt to beleeve what they vehemently desire may come to passe ; and it is not to be doubted but a dram of seeming probability will prevail more with most worldlings to spare their purses , then an ounce of sound reason to put them to charges . 3. they might take some encouragement to dispute against tithes in this city , because there is a project to change the maintenance of the ministers set on foot by many worthy , and well-minded citizens , which yet in truth makes nothing for the anabaptists opinion , who would have ministers maintained by meer benevolence ; for the citizens , as they intend a more liberall allowance then the former , ( since they see many of their churches are destitute of ministers , because their ministers have been destitute of means ) so they mean that it shall be certain , setled by authority , and not left arbitrary to the courtesie of men . 3. for the two disputes , the one managed betwixt m. w. i. and m. b. c. the other purposed betwixt m. i. cr. and the same b. c. but disappointed , it makes nothing at all for the taking away of tithes ; for as touching the former , they who were possessed with prejudice , or corrupted with covetousnesse against the truth , were much confirmed in the lawfulnesse of such rates as are paid in london under the title of tithes , though indeed they are not tithes , and of such onely was the debate at that time . for the intended debate which was to be touching the divine right of tithes , though some godly and prudent men thought it should not have been taken in hand without the warrant of publique authority , yet they made no doubt but that the truth of the cause , or ability of the man , who undertook the defence of it against m. c. would prevail unto victory . but for the disappointment , it was by the warrant of the lord major of the city , to them both , interdicting the dispute , which was both without m. i. cr. his knowledge , and against his good will ; yet he obeyed the prohibition , and when his antagonist insisted , and urged the performance of what was agreed upon , notwithstanding the contrary command of the lord major , his answer was , that it was agreeable to the anabaptists principles to disobey authority , but not according to the principles of presbyterians . and left b. c. should take it for a token of distrust in his cause , and make it an occasion of vain-glory , either against the cause or person of m. i. cr. he proposed the printing of m. b. c. his arguments against tithes , and engaged himself to answer them in print , and so to refer both to the judgment of al unbyassed readers , which was the best way to give clear and full satisfaction to such as doubt on which side the truth is swayed by the most authentick testimony and soundest reasons . it is no part of my task for the present to argue farther for tithes , then may answer the doubt you have proposed to me , which is , of the parliaments purpose and proceedings touching the establishing , or abolishing of them . animadversions upon the late pamphlet intituled , the countreys plea against tithes . yet that you may not be scrupled in conscience ( as you were in conceit ) by a new petty pamphlet against payment of tithes , which perhaps may come to your hands ; i will give you some animadversions upon it ; which may also be of use to others as well as to you . the title of the booke is , the countryes plea against tithes , with this addition , a declaration sent to divers eminent ministers in severall parishes of this kingdome , proving by gods word and morall reason , that tithes are not due to the ministers of the gospell ; and that the law for tithes was a leviticall law , and to endure no longer then the leviticall priesthood did , &c. wherein the authors say much in the outside , but make no answerable proof in the inside of the booke . they direct it in the title page as a declaration to divers worthy ministers in the kingdome , and in the beginning of the body of the book they present it as a joynt declaration of the people of severall parishes for their opinion concerning tithes , as a reply to certaine papers from some ministers , pretending to prove tithes due by authority of scripture . it had been faire dealing if they had printed those papers of the ministers , that it might appeare how well they had answered them . but for the confident contradiction of the divine right they alledge , 1. the novelty of them in the christian state . 2. the ceremoniality of them , as being meerely leviticall . 3. the inequality of them in severall respects . 4. the trouble of them to the minister . for the first ; they referre the originall of them under the gospell , for the author , to pope vrbane ; for the time , to the three hundredth yeare after christs ascension ; and for proofe of both , they cite origen , cyprian , and gregory , at large without any particular quotation to find what they cite : untill which time , say they , there was community of all things among christians . but first , they should tell us which vrban it was , ( who they say began to bring tithes into use for the maintenance of the ministery ) for there were 8 of that name , and of those 8 ( if origen be a witnesse of it ) it must be vrban the first , anno 227 who sate but 6 yeares , & 7 moneths , & there was not another pope called vrban untill the year 1087. which was long after the latest of those three , viz. gregory , ( whether they mean greg. nazianz. or greg. nyssen , or gregory surnamed , ) the great , bishop of rome ; and origen testified so much of tithes recalled by pope vrban , their originall must be ancienter then 300 years after the ascenson ; for that vrban lived not beyond the year 234 , and origen flourished anno 226. and if tithes began when christians gave over the community of goods , as these men say p. 2. in the name of tertullian , but bring no proofe of it , then had ministers a propriety in tithes as soon as others had a propiety of estate ; and sooner it could not be . and that which caused this community , the persecution of the church ( which reached to his age : for the next predecessor to that vrban , calixtus was a martyr ) might very well cause a suspension of tithes for all that time . 2. for the tenure of tithes ; there be 3 disputable opinions : 1 whether they be morall ; 2 whether judiciall ; 3 whether ceremoniall , ( there is a fourth conceipt that they are meere almes , which is imputed to wickleff in the 8 session of the councell of constance ; but that admits of no dispute since it is repugnant to all appearance of reason . ) 1 some hold them morall , as those ministers whom these men pretend to answer ; most of the canonists , marc. anton. de dom. de rep. eccl. l. 9. c. 2. zepperus in explic. legum forens . mes. c. 10. and many english divines . 2. some hold them judiciall , as bell. lib de cler. c. 25. 3. some ceremoniall , as these parishioners doe . there is the least reason for this last opinion . for tithes were taken as a tribute by god himselfe as the chiefe lord of all the earth , levit. 27. 30. whereby hee is acknowledged giver of all ; and that it is in his power to curse the earth with barrennesse , and to starve the creatures that live upon it ; and this is true of all ages , and therefore we reade of payment of tithes by abraham , gen. 14. 2. heb. 7. 4. and vowing of tithes by jacob , before the leviticall priesthood was established , gen. 28. 22. but sacrifices , say they , are ancienter then tithes , and were long before the ceremoniall law was ordained , yet they are not to be continued in the time of the gospel . true , because they were types of future things to be exhibited in the new testament , but tithes have no typicall intimation in their institution or use , being set apart by god for himselfe , and given by him as the wages to his servants for doing his work ; which he assigned to the levites for their time , and made them sutable to their state by peculiar ordinances , as num. 18. 26 , 27. &c. levit. 25. 3. 4. 5. which expired with the priesthood , though tithes in generall did not ; and therefore such particulars are no more to be urged against that maintenance of ministers in the new testament , then the jewish observations of the sabbath against the keeping of a christian sabbath at this day . 3. for that they say of inequality in respect of impropriations , p. 6. in respect of tradesmen in townes and cities , who gaine more then farmers and pay no tithes , p. 9. and in respect of the losse which may befall the farmer , when he hath not increase to answer his cost and labour , ibid. for the two first , it is worthy consideration of those who are in authority how to reduce them to more equality . for the third ; the exception lyeth no more against tithes now , then in the time when they acknowledge them most in force ; and when it proveth an ill yeare with the plowman , it will be well for him to consider whether his unconscionablenesse in tithes have not procured a curse upon his portion , according to the commination in the third of malac. 8. 9. and lastly , for the trouble of the minister ; 1 if he have but a little tithe , it will be no great trouble for him to order it , especially since he may lawfully exchange it into money . 2. if he have a great tithe , it will beare the charge of a servant to ease him of the trouble . and 3. if this inconvenience could not be avoided , ( as well it may ) there would follow farre greater upon the taking away tithes , such as before we have observed . with these exceptions against this revenue of tithes they have delivered something worthy the acceptation of ministers , which is p. 5. 6. it is the desire , say they , of al gods people ( & so it ought to be ) that the ministers of the gospell should have a sufficient maintenance allowed them , nay not onely a sufficient maintenance , but an abundant , a large and rich maintenance , such a maintenance as they may live liberally without any other imployment but the ministery ; nor is it fit or becomming christians that their minister should live in a meane condition either of diet or cloathing , but as he is more excellent in calling , so ought he to have a more large & better maintenance in those respects then others , for he feeding the soules with spirituall things , the word of god , the people ought to feed his body liberally with their base temporall things : and in the next page say they ; and is it not a shame for a rich and flourishing common-wealth to have a poore and bare ministery , either in the generall , or in some particulars ? & yet into such a condition have impropriations brought the ministery of this common-wealth in very many places . they conclude with an addresse to the high court of parliament for a reformation in this particular of tithes , p. 10. and herein we are content to meet them at the barre of that most wise , prous , and impartiall judicatory of the kingdome , who , as they have , so we doubt not but they will ratifie the ancient statutes , and their owne late ordinance concerning tithes ; and whatsoever their title be in respect of religion , the people may ( though ignorant zelots hold , and covetous worldlings pretend they may not ) pay them with good conscience , for the state may impose them for the maintenance of the ministery , as well as they may impose the 20 part , or any other part they please , to maintaine a just warre , or to pay the debts of the kingdome ; and others may conscientiously submit to such impositions ; and hereto the most learned divines of the reformed churches doe agree , ( though the most of them , as they are mistaken in the true doctrine of the sabbath , so are they also in this question of tithes ) for albeit they maintaine their ministers while they live , and provide for their widowes and fatherlesse children , when they are dead , * yet they resolve it lawfull to pay the 10th to the popish priests , though they officiate in an idolatrous service , upon the command of the prince , or state under which they live . this may suffice for this little treatise , which , though little , if it had not been lesse in weight then in length , i would not have been so observant of the importunity of the printers calling for my paper , as to dispatch mine animadversions upon it in the short interim of one night , betwixt rising from supper and reposing for sleepe , which yet had been too much if most readers were not too readily prepared to entertaine any text that makes for their commodity , whether by acquiring advantage , or sparing expences . now for your secondary doubt concerning the disposall of your sonne , give me leave , sir , to give you my sence fully and freely in the case . 1. i see by you and him ( which i am sorry to observe , yet i feare it is like to prove too true in all ages ) that if there be not sufficient and certaine meanes allotted to the labourers in the lords harvest , he is like to have but a few workemen to undertake it , and goe through with it ; therefore those that julian-like , take away the hire of spirituall labourers , make way , as much as in them lyeth , for the marring of the harvest ; for either there will be a want of workemen , or of such sufficiency in them as may make the worke to prosper in their hands : hence is the miserable condition of the greeke church , living ( if not languishing ) under the dominion of the turkes , where their clergy as they are the meanest sort of men , ( like ieroboams priests , who though they were to serve in the house of high places , were the lowest of the people , 1 kings 12. 31. ) so are they as despicable for their ignorance and meane qualifications every way as for their poverty , having no schooles of learning among them , and therefore more like either to poison or famish the soules committed to their charge , then to feed and nourish them with a competent measure of the sincere milke of the word , that they may grow thereby . 2. but i feare no such fayling of maintenance for ministers among us , as may occasion such a discouragement to parents that they should not be willing to dispose of their children in that calling , for feare they should serve christ upon such poore termes as the priests of isis did that heathen goddesse , who were not allowed a new suite untill the old was worn to ragges . 3. yet if that were true which you reade in the weekely pamphlets , or which you had by report , of the likelyhood of putting downe tithes by the parliament , i must tell you plainly as your friend , i like not your wavering touching the disposall of your sonne ; for if he be furnished with personall abilities for the service of the sanctuary , if he be ( as i hope he is ) a man of holy life and conversation , if he find himselfe inwardly moved by the holy ghost to enter into that holy function , it will be a greater sacriledge in you then robbing of the church of so much tithe as would maintaine him , to divert him from the service of christ , and salvation of soules , through distrust of the divine providence for his support . and therefore , 4. if i conceived you to be so carnall a father ( but i dare not thinke you are such a one ) i should turne my speech from you to your sonne , had i opportunity to speake with him , and exhort him not onely to serve christ , but to suffer for him , in the words of hierom to heliodorus , rather to tread upon you , if you should lye as a blocke in his way , then to make a stop , or to retire from following after christ , though in zeale and haste he should overtake the crosse ; for in such a case it is a kind of piety ( saith he ) to shew cruelty towards our chiefest friends . thus , as my little leisure would allow me , i have endeavoured to satisfie your desire in resolving your doubt , and i hope that i have written will reach a little further then you thought of , even to the settling of your resolution to dedicate your sonne to the service of our saviour ; and to serve him upon such tearmes whatsoever they be , as the divine providence in the condition of the times shall put upon him , and so you have my advice , and you shall have my prayers for you and yours . finis . notes, typically marginal, from the original text notes for div a71056e-150 1 cor. 11. 22. * in cornwall . notes for div a71056e-690 * steeple-house . ☞ dardanus . notes for div a71056e-2200 note . notes for div a71056e-2450 note . notes for div a71056e-2790 a erbury at oxford and cox at london . b sleydan comment . l. 5. fol. 71. a c ibid. d bonorum quoque communione & humanitate cum primis esse consentaneam , & ut ex dignitate sunt omnes aequales , & ex conditione libere & promiscuè omnibus bonis utuntur . ibid. fol. 64. prope finem . e quo factum est , ut vulgus ab operis atque labore desisteret , & quâ quisque re careret ab aliis qui abundabant etiam invitis acciperit . ibid. see also l. 10. princip. a promittebat auxilium quo viz. impiis interfectis , novi substituerentur principes & magistratus : namà deo sibi mandatum esse profitebatur ( scil. muncerus ) ut sublatis illis constitueret novos ibid. b sathanas sub evangelii praetextu multos hoc tempore seditiosos & planè sanguinarios excitavit doctores . sleydan comment : l. 5. fol. 72. see more of their doctrine l. 10. principio . and of their doings in the following discourse of the author of the same booke . a vitario perpetuum stipendium quinque marcarum statuitur , nisi in partibus aliquibus walliae ubi minore contenti sintd . lindwood constitut . l. 1. de ofsic . vicar . sol . 46. p. 2 col . 2. in textu & fol. 47. p. col . 1. sed in glos. lit. g. augmentatio facta est ad 8 marcas , sed tamen alii qui non sunt contenti sine decem marcis ; & revera 5 marcae non sufficiunt ad hospitalitatem & alia ibid. in glos. lit. g. b see polt abridg. edict . londin . 1640. p. 11. petit. petit. answ. petit. answ. petit. answ. petit. answ. * gavelkind is a custome anciently observed in kent , whereby the land of the father is equally divided among all his sons , or the land of a brother equally divided among his brethren , if he have no issue of his own , this was so common a custome as appears by the stat. in the 18. year of h. 6. ca. 1. that there were not above 30 or 40 persons in kent ▪ that held by any other tenure ; but anuo 31 h. 8. ca. 3. many gentlemen upon petition got an alteration thereof . object . answ. a smoke p. 25. b quod ecclesiae resormatae adhuc in side tinitatis cum papistis conconveniret . ●ell . praesat . in lib. de christo , tom. 1. secund controvers . general . p. 271. c smoke p. 14. d numb. 18 28 e in veteri lego primitiae debebantur sacerdotibus , decimae autem levitis , & quia sub sacerdotibus levitae erant , dominus mandavit ut ipsi loco decimarum solverent summo sacerdoti decimam decimae , unde nunc eadem ratione tenentur clerici summo pontisici decimam dare si exigeret . aquin. 22. q. 87. a. 4. ad 3. soto 9. inst. q. 4. art . 4. ad . 3. lo●in . in num. 18. 28. p. 687. f polyd. virg. hist. l. 16. g anno 26 h. 8. c. 1. poult. abridg. p. 561. h ibid. c. 2. p. 565. obj. i sir , ed. coke in his second report in the archb : of can. his case . s. 49. b. and so the authour of the foregoing learned work . answ. longa possessio ( sicut jus ) parit jus possidendi & tollit actionem vero domino . bract. l. 2. fo. 52. m. gillespie his brotherly examination of m. colemans serm. p. 32 , 33. sir ed : sands europ . specul. p. 85. obtulit se ad disputandum cum quovis lutherano sub poena capitis si in probationibus defecisset . bell. de eccles. script . p. 423. quod valdè volumus facilè ●redimus . tom. 1. concil. p. 104. decimae sunt pura eleemosyna , & parochiani possunt propter peccata suorum praelatorum , ad libitum suum auserre eas . concil. constant . session . 8. tom. 7. concil. p. 1016 col . 2. artic. 18. object . answ. * cujus leg●s ( scil politicae ) vi nec ipsi sideles reformai● denegant solvere decimas , in regnis illis , in quibus subjiciuntur principibus qui illas lege solvendas sanciunt ; qua ratione etiam à theologis responsum fuit nonnullis qui scrupulo conscientiae se teneri praetendebant , ne pontificiis ecclesiasticis solverent decimas , qui idololatriae sunt ministri . d. rivet . exercit . in genes . exercit. 80. p. 389. col . 2. g. sandys his travailes l. 1. p. 77. vineent . charter . de imag. deor. licet in limine pater jaceat , per calcatum perge patrem siccis oculis ad vexillum crucis evola . hieron. ad heliodor . tom. 1. p. 2. genus pietatis est in hac re crudelem esse . ibid. some profitable directions both for priest & people in two sermons preached before these evil times : the one to the clergy, the other to the citizens of london / by h. hammond. hammond, henry, 1605-1660. 1657 approx. 164 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a45468 wing h605 estc r9306 11808516 ocm 11808516 49479 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45468) transcribed from: (early english books online ; image set 49479) images scanned from microfilm: (early english books, 1641-1700 ; 495:21) some profitable directions both for priest & people in two sermons preached before these evil times : the one to the clergy, the other to the citizens of london / by h. hammond. hammond, henry, 1605-1660. [4], 74 p. printed by j.f. for r. royston ..., london : 1657. page 58 has print faded with some loss of text in filmed copy. pages 50-67 photographed from university of illinois (urbana-champaign campus). library copy and inserted at end. reproduction of original in union theological seminary library, new york. the pastor's motto -the poor mans tithing. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. sermons, english -17th century. tithes -england -london. 2005-12 tcp assigned for keying and markup 2006-05 spi global keyed and coded from proquest page images 2007-05 ali jakobson sampled and proofread 2007-05 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion some profitable directions both for priest & people , in two sermons preached before these evil times : the one to the clergy , the other to the citizens of london . by h. hammond , d. d. london , printed by j. f. for r. royston at the signe of the angel in ivy-lane , mdcl vii . to the reader . my fear that these additional notes may fall into some hands , which for want of sufficient acquaintance with the larger volume , may miss receiving the desired fruit from them , hath suggested the affixing this auctarium of two plain , intelligible discourses , the one prepared for an auditory of the clergy , the other of citizens or laity , and so containing somewhat of useful advice for either sort of readers , to whose hands this volume shall come . that it may be to both proportionably profitable , shall be the prayer of your servant in the lord , h. hammond . the pastors motto . a sermon preached to the clergy of the deanery of shorham in kent , at the visitation between easter and whitsuntide , an. dom. 1639. held at s. mary-cray . 2 cor. 12. 14. for i seek not yours , but you . this text hath somewhat in it seasonable both for the assembly , and the times i speak in ; for the first , it is the word , or motto of an apostle , non vestra sed vos , not yours but you , transmitted to us with his apostleship , to be transcribed not into our rings , or seales of orders , but our hearts , there , if you please , to be ingraven with a diamond , set as the stones in our ephod , the jewels in our brest-plate , gloriously legible to all that behold us . and for the 2 d consider but the occasion , that extorted from our humble saint this so magnificent elogie of himself , you shall find it that which is no small part of the infelicity of his successors at this time , the contempt and vileness of his ministery , a sad , joyless subject of an epistle , which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid , in dressing of those noble plants , that generous vine , is . 5. that had cost him so much care to plant , but is fain to divert from that to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a parenthesis of two or three chapters long , to vindicate himself from present danger of being despised , and that even by his own children whom he had begotten in the gospel , but other pseudo's made up all of lying , and depraving , had debauch'd out of all respect to his doctrine , or estimation to his person . i should have given a s. paul leave to have hoped for better returnes from his corinthians , and now he finds it otherwise to have express'd that sense in a sharper strain of passion , and indignation , than tullie could do against antonie , when on the same exacerbation he brake out into that stout piece of eloquence , quid putem ? contemptúmne me ? non video quid sit in moribus aut vitâ meâ , quod despicere possit antonius . but there was another consideration , which as it composes our apostles style , so it inlarges it with arguments , all that he can invent , to ingratiate himself unto them , because this contempt of their apostle was a most heynous provoking sin , and withal , that which was sure to make his apostleship succesless among them ; and then though he can contemne reputation , respect , any thing that is his own , yet he cannot the quaero vos , seeking of them , that office that is instructed him by christ , of bringing corinthians to heaven ; though he can absolutely expose his credit to all the eagles and vultures on the mountains , yet can he not so harden his bowels against his converts , their pining , gasping souls , as to see them with patience posting down this precipice ; by despising of him , prostituting their own salvation ; and therefore in this extatick fit of love and jealousie in the beginning of c. 11. you may see him resolve to do that , that was most contrary to his disposition , boast , and vaunt , and play the foole , give them the whole tragedie of his love , what he had done , and suffered for them , by this means to raise them out of that pit , force them out of that hell , that the contempt of his ministery had almost ingulph'd them in . and among the many topickes that he had provided to this purpose , this is one he thought most fit to insist on , his no design on any thing of theirs , but onely their soules ; their wealth was petty , inconsiderable pillage , and spoile for an apostle in his warrefare , too poor , inferior gaine for him to stoop to ; a flock , an army , a whole church full of ransomed soules , fetch'd out of the jawes of the lion and the beare , was the onely honourable reward for him to pitch designe on , non quaero vestra sed vos , i seek not yours , but you . in handling which words , should i allow my self licence to observe , and mention to you the many changes that are rung upon them in the world , my sermon would turn all into satyre , my discourse divide it self not into so many parts , but into so many declamations , 1. against them that are neither for the vos nor vestra , the you , nor yours . 2. those that are for the vestra , but not vos , the yours but not you . 3. those that are for the vos , you , but in subordination to the vestra , yours , and at last perhaps meet with an handfull of gleanings of pastors , that are either for the vestra , yours , in subordination to the vos , you , or the vos , you , but not vestra ▪ yours . instead of this looser variety , i shall set my discourse these strict limits , which will be just the doctrine and use of this text , 1. consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the truth of the words in s. pauls practice . 2. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end for which they are here mentioned by him . 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far that practice , and that end will be imitable to us , that here are now assembled , and then i shall have no more to tempt or importune your patience . first of the first , s. pauls practice in seeking of the vos , you . that his earnest pursuit of the good of his auditors souls , though it have one very competent testimonie from this place , v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most willingly will i spend and be spent for your soules , even sacrifice my soul for the saving of yours , yet many other places there are , which are as punctual and exact for that , as this in this text , nay 't is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here , but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend ] in many other places ▪ all the agonistical phrases , in use among the antient grecians , cull'd out , and scattered among his epistles , fetch'd from olympus to sion , from athens to jerusalem , and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good fight ; he calls his ministerie , running and wrestling with all the difficulties in the world , and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price , or reward of all that industrie , and that patience , but onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you , gaining so many colonies to heaven . but then for the non vestra , not yours , his absolute disclaiming of all pay for this his service , this text and the verses about it are more punctual , than any that are to be met with ; in other places he can think fit the souldier , i.e. minister , should not war at his own charges , that the oxes mouth should not be muzzled , and that the labourer should be thought worthy of his reward , and a double honor for some of those labourers , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elder brothers portion , the privilege of primogeniture for some , and that consisting not onely in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour , 1 tim. 5.17 . and that of maintenance too , as well as dignity . but in this chapter to these corinthians the apostle renounces receiving , or looking after any such revenue , or incouragement to his apostleship ▪ what he saith here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i seek not , for the present , he specifies both for time past and to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have not , v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will not , v. 14. i.e. saith hesychius , that best understood the hellenists dialect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies to lay burthens on others , and the apostle in that very word . v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have not laid weights on you , and yet farther , v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have not coveted , all to this same purpose , that s. paul , on some special considerations , would never finger one penny of the corinthians wealth , but still used some other means to sustain himself , that he might be sure not to be burthensome to them . what these means were , will not be easie to say exactly , yet i think one may collect them to be one or more of these three . 1. labouring with his own hands , earning his maintenance on the week daies by his trade of making tents , as we read , acts 18.3 . and that particularly at corinth . v. 1. 2 dly . receiving pensions of other churches , which furnish'd him with a subsistence , though he had none from corinth , and that is more than a conjecture , he mentions it himself , c. 11.8 . and cals it the robbing of other churches , taking wages of them to do you service , and perhaps , 3 dly . being releeved by some christians , that accompanied and ministred to his necessities ; for that was the practice of other apostles , whatever it was of s. paul ; and that i conceive the meaning of that mistaken phrase , 1 cor. 9.5 . have we not power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to carry about a beleeving or a sister woman , or matron ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother , is every where a beleever , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sister is but the varying the gender , or sex ) as many others did , to maintain and defray the charge of their journey , that so they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 6. forbear working , and yet eat and drink , v. 4. not starve themselves by preaching the gospel . such an one was phaebe , rom. 16.1 . who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a servant of the church of cenchrea , i.e. one that out of her wealth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred to the apostles , and sustained them , and particularly s. paul at corinth , as will appear , if you put together that second verse of rom. 16. and the date or subscription in the conclusion of the epistle . in v. 2. she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entertainer and succourer of many , and of s. paul himself , and this it seems at corinth , for there she was with him , and from thence she went on s. pauls errand , to carry this epistle to the romanes , as 't is in the subscription . the same he affirmes distinctly of the brethren , i.e. the faithful that came from macedonia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 11.9 . they supplied my wants . and so still the corinthians had the gospel for nothing ; by these three means , the apostle kept himself from being burthensome to them . but you will wonder perhaps why s. paul was so favourable to these corinthians , so strictly and almost superstitiously careful not to be burthensome , or chargeable to them : this i confess was a receding from a right of his apostleship , and more than will be obligatory of exemplary to us , nay more than he would yeeld to , as matter of prescription to himself , in other churches , for there , 't is apparent , he made use of that privilege ; but then 't is still the more strange , he did it not at corinth ; the reason i can but guess at to be this ; the church of christ in other parts at that time , particularly in jerusalem , was in some distress , and 't was committed to s. pauls trust to get a contribution out of all other parts for them ; this contribution is called by an unusual phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , i know not how many times , in c. 8. of this epistle , which i conceive the very word , which in latine and english is called charity , charitas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in a sense that aristotle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * rhet. 11.7 . ) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 4. communication , distribution , ministring to the saints , and as in the benediction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion , are words of the like importance . where by the way let me put you in mind of one special part of the ministers charge , where-ever he officiates by doctrine , and by cheerful example , ( by preaching the duty and the benefits and setting them lively copyes of it ) to raise up the charity of his people , and from that to see to the liberal provision of all that are in want in that place , yea and if need be , that it overflow its own bankes ( if they be narrow ) and extend to the watering of others also . in the primitive times the offertorie was the constant meanes of doing this , no man of ability ever coming to the sacrament without remembring the corban , and out of that treasury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priest being inabled , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , became the common guardian of all that were in want ; the weight of which task was so great in the apostles times , that they were fain to erect a new order in the church , to assist them particularly in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to furnish tables , i.e. distribute maintenance out of that banke to all that were in need , act. 6.2 . i wish heartily our care and our practice may not fall too short from such a venerable example . well , there being need , more than ordinary , at that time , for our apostle to quicken his corinthians liberality to the poor brethren of other churches , was the reason , i conceive , of his renouncing all part of their liberality himself , inflaming their charity by that means , shewing them first in himself a paterne and example of bounty , bestowing the diviner food of their very soules upon them , as freely as the sun extends his beames , or the stars their influence , pouring down heaven upon them in a shower , and yet to exceed the clouds in their bounty , never thinking of any means to exhale from them to his own sphaere any the least tribute out of their fatness , abundantly satisfied , if those clods , that have been so inrich'd by him , will melt or swet out some of their charity to others , give poor christians leave to be the better for their fulness . having given you an account of the apostles practice in this non vestra , renouncing , disclaiming any profit , or gain from his labours among the corinthians , i proceed to enquire , why he boasts of it in this place , and keeps it not secret betwixt himself and god , but in several phrases mentions it over and over again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have not overcharged you , i have not burthened you , i have not coveted any thing from you , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i seek not yours . the plain truth is , the apostle is fain to boast , to recite , and reherse his merits toward them , to demonstrate how , above what strict duty exacted , he hath obliged them , and all little enough to vindicate his ministerie , to bring them into any tolerable opinion of him : he had been reproach'd by them , counted weak , a fool , in the former chapter , and by that means he is compelled thus to glory , v. 11. the thing that i would have you make matter of meditation from hence , is , the constancy of the devil , and his indefatigate perseverance in this grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , artifice of deceipt , in stealing away mens hearts from their apostles and pastors , and the mighty successfulness that this meets with , debauching whole nations and churches at once , particularly all corinth , ( a most numerous populous city of forward christians , and metropolis of achaia ) from all love , respect and estimation of their spiritual father , and that within few years after their spiritual birth , by that very paul begotten in the gospel . thus is the present ministry of this kingdome , that very same subordination of bishops , presbyters and deacons , that so neer the apostles , as in ignatius time , could not be violated without profaneness , and even disclaiming of christianity , ( by him most clearly and distinctly set down almost in every of those epistles , which vedelius at geneva , a severe aristarchus , could not doubt but they were his ) that ministry of ours , the very same that planted the protestant religion among us , watered it with their blood , ( our pauls and our apollos's too ) to whom god by that prolifical teeming martyrdome of theirs , hath since raised up a most numerous , learned , orthodox seed , ready , i doubt not , in defence of our religion , to fill up the sufferings of their fathers , to dy their garments in the same winepress , to run , if occasion should be , and croud into that fiery chariot , and there like the antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in athenaeus , fight , and shoot out of those warme seats , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contend earnestly for that faith that was once delivered to the saints in this kingdome : this so learned , puissant , orthodox ministery of ours , yet how is it by the sonnes and daughters of their love , their sweat , their prayers , their teares , their lungs , their very bowels , sorry am i to say , by some sons of the very prophets , defamed , and vilified ? i speak not this either to raise , or invenome any passion in my fellow-brethren , but , god knowes , out of two other more useful designes , 1. from the common fate of others , and even this apostle before us , to leave off wondring at this act of gods providence , in permitting , and satans malice in attempting it . think it not strange , saith the apostle , concerning the fiery trial , this i cannot call by that title , 't is rather the aery trial , a blast of poysonous vapour , that satan in a kind of hypocondriacal fit hath belch'd out against the church , yet are we to think as little strange of it ; 't is as familiar for that mouth of hell to breath out smoke , as fire ; slanders , as slaughters against the church ; christ was defamed for a glutton , and one that had a devil , crown'd with reproaches , as well as thornes , first wounded with the sword of the tongue , and then after with nailes and speare , made viler , then barabbas by the peoples cry , before condemned to the cross by pilate ; and when the master of the house hath been patient to be called belzebub , well may a disciple of his retinue digest the title ; and therefore , me thinks , s. paul can write it calmely , we are become , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the off-scouring , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a phrase of mighty intimation , like a man , that in a plague-time is chosen out , the vilest , unsavoryest in the city , carried about in the guise of nastiness , then whipt , then burnt in a ditch , or cast into the sea , every man giving him a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] let the curse of the whole city light on thee ; and thus , saith the apostle , are we become , we apostles , we ministers ; yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spectacle to the world and angels and men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the theatre for all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some ( i say not how well ) have lightly changed the phrase , 1 cor. 15.32 . combating with men , as with lions , and beares , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the stage , and scene for the whole world of fiends and men , to act their tragedies upon , and no manner of newes in all this . even among the heathen , the grammarians tell us , that never any comedy of aristophanes took so well , as his clouds , that was spent all in reproaching of socrates , and under that title involved the whole condition of learning ; though through alcibiades's faction excidit , it miscarried , mist its applause once or twice , yet when men were left to their own humors , 't was cried up extremely . and therefore not to think it strange , that is the first thing ; yea , and 2 dly . to make it matter of rejoycing and triumphing , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. 5.12 . a plain shouting for joy , or , as we render it , exceeding gladness , that they are worthy of this degree of christian preferment , to suffer shame for christs name ; that woe of christs we have been generally secure , and safe from , luk. 6.26 . woe unto you when all men speak well of you , we have had in all ages friends good store , that will not let this curse light on us ; and blessed be god , if it prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we of the last age peculiarly , that that great blessing is reserved for , mat. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blessed are ye when men shall revile and persecute and say every evil word against you ; but withall let us be sure to take along with us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely ] that followes , that it be our innocence that is thus reviled : the devil is most ready to do it then , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accuser of the brethren , the best christians , that he may exercise two of his attributes at once , accuser and lyer both ; if he do not so , i am sure t will be small matter of rejoycing to us , small comfort in suffering as a theef , saith the apostle , though all joy in suffering as a christian , and so small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproached unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely ] be joyned with it ; and therefore you must adde that caution to your comfort , that they be your good , at least your justifiable deeds , that be evil spoken of , or else it will not be a sic prophetas , the prophets were used like you . the clergyman that in such a time as this , when the mouth of hell is open against us , shall think fit to open any other mouth , to joyne in the cry against the church , to give life , or tongue to any scandalous sin , and set that to its clamans de terra , crying from the ground ; that shall with any one real crime give authority to all the false pretended ones , that are laid to the charge of our calling , that by drunkenness or incontinence , by luxury or sloth , by covetousness or griping , by insolence or pride , by oaths or uncomely jesting , by contention or intemperate language , by repaying evil for evil , or rayling for defamations , shall exasperate this raging humour , and give it true nourishment to feed on , what doth he but turn broiler and boutefeu , make new libels against the church , and by that means perswade credulous , seducible spectators , that all are true , that have been made already ; i know not what climax or aggravation of woes is heavy enough for that man , all the lamentations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the bible , alas my brother ] will not reach unto it , that of the milstone about the neck , or the melius si nunquam nasceretur , it had been better if he had never been born ] are the fittest expressions for him . s. paul for the vindicating his ministery from vileness , was fain to mention all the good deeds he had ever done among them : o let not us bring our evil to remembrance , by acting them over afresh , but think it most abundantly sufficient , that we have already thus contributed to the defaming of our calling ; he that hath done so formerly , that by the guilt of any one scandalous sin ( and it need not be of the first magnitude , to deserve that title in a minister ) hath contributed ought to the vilifying of the whole order , 't is now time for him to see what he hath done , been a troubler of israel , set the whole kingdome in an animosity against the clergy , and when will he be able to weep enough in secret , to wash out this stain , incorporate into the very woofe of our robe ? i shall no farther aggravate the sin upon him , than to prepare him to seek out for some remedie , and to that end to bear me company to my last particular , how far we are concerned in the transcribing s. pauls pattern , how far that practice , and that end is imitable by us , that are here assembled . this practice consists of two parts , a positive , and a negative . the positive part of this practice , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but you ] hath no case of scruple or difficulty in it ; the you ] are the corinthians souls ; as in other places the souls signifie the persons , so many souls went out of aegypt , i.e. so many men ; so here , by way of exchange or quittance on the other side , you , i.e. your souls , according to that of pythagoras of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy soul is thou ; and then adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i seek ] to it , and it gives you the uncontradicted duty of a minister , to be a seeker of souls , the spiritual nimrod , the hunter before the lord , hunter of men , hunter of souls , and that indeed as wild , and untameable , subtle a game , as any wilderness can yeeld , so unwilling to come into our toyles , so wise in their generation to escape our snares , so cunning to delude all our stratagems of bringing them to heaven , that a man may commonly labour a whole night and catch nothing . he that winneth , or taketh souls is wise , saith the wise man , prov. 11.30 . a piece of wisdome 't is , not suddenly learn'd , a game , wherein all the wisdome of the world , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prudence of the flesh , and the cunning of hell are all combin'd in the party against us , for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as synesius calls the soul , this stake betwixt god and devils ; and the game must be very carefully play'd , and dexterously managed on our side , if we think ever to win it out of their hands . the manner of pastors , as of shepherds among us , is much changed from what it was in the eastern parts of the world , in greece and in jurie ; the sheep , saith the philosopher in his time , would be lead by a green bough , and follow whithersoever you would have them ; and so in the scripture is still mention of leading of sheep , and of the people like sheep , psal . 77. but now they must be driven and followed , yea , and sometime by worrying brought into the fold , or else there is no getting them into the fairest lovelyest pasture . the sheep were then a hearing , and a discernig sort of creatures , could hear the shepherd , and know his voice from all others , and when the theef and robber came , the sheep did not hear them , joh. 10.8 . but now 't is quite contrary , either not hearing at all ; profaneness and dissoluteness hath possess'd our soules with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit of slumber , torpor , absolute deafness , that all our hearing of sermons is but a slumber of such a continuance , or else having no eares for any but the theef and robber , if any come on that errand , to rob us of our charity , of our obedience , of our meek and quiet spirits , and infuse calumnies , animosities , railings , qualities that ipso facto work metamorphoses in us , change sheep into wolves , his voice shall be heard , and admired , and deified , like herods , the voice of god and not of man , though nothing be so contrary to god or godlyness , as that voice . in this and many other considerations it is , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i seek ] here is so necessary ; all our paines and industry , diligence and sagacity are little enough , to bring men into the true way to heaven , so many by-wayes on every side inviting , and flattering us out of it , so much good company perswading , nay so many false leaders directing us into error , that a minister had need fasten himself into the ground ( like a mercuries post in this division of waies ) and never leave hollowing , and calling and disabusing of passengers with a — this is the way , walk in it ; or in the apostles words , follow peace with all men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue and follow it ) and holyness , without which no man shall see the lord ; peace and holyness , two such strangers , such prodigies in the world , ( having taken their leaves so solemnely with astrea for heaven ) that unless they be followed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full speed , as in an hue and cry , there is small hope of overtaking or bringing them back again to the earth , and yet without them , heaven must be fain to turn an unhabitable part of the world , pars globi incognita , as empty of saints , as it is full of glory , without them nemo deum , no man shall see god. could i imagine it possible for me to be instrumental to you in this work , to advise or direct you in this course , this method of seeking your peoples souls , so that god might one day find them in this temper , in pace & sanctitate , in peace and holyness , i should put off all the reverence , that i bear to this assembly , all consideration of the business of this day , and venture to be unseasonable that i might be useful to you in this point ; but i know there be no general rules , that can promise themselves such a successefulness ; the variety of tempers must have different accommodations , and well if after using of all means , we can be able to save any . the way most probable in my conceipt is the bringing men acquainted with the difference betwixt the first and second covenant ; then pitching on the second , as that that belongs to us christians , to shew them the condition of this covenant in the gross , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , law of faith , made up of commands as well as promises all the gospel-precepts that joyne together to complete that codex , that law of repentance , self-denyall , charity , the new creature , which s. paul interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith consummate by love , or , as s. james , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfected by workes , sincere , impartial , constant , though not unsinning , perfect obedience ; and then , if you will have it in the retaile , the sermon in the mount , in the 5 th and 6 th of matthew will give it you completely ; were men but possess'd that those duties there mentioned , with the ego autem , but i say to you ] were duties indeed not onely phrases , and formes of speech , that they are not onely by grace made possible to a christian ( an easie yoke , light burthen , and a command nigh unto thee , rom. 10.8 . i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the 72. render that place of deuteron . from whence 't is cited ) but also most indispensibly necessary , without which nemo deum , none shall see god , gods oath being gone out against all others , with a nunquam introibunt , they shall never enter into his rest . it would , i conceive , within a while be found necessary either to give over pretending toward heaven , or else to observe those gesses , that alone of all others can bring us thither ; and so the world of christians be once more divided , as epiphanius saith it was in the first ages , not into orthodox and heretical ( for those are titles , that every man will applie as he lists , the one to himself and his adherents , the other to all others that he disphansies : ) nor again into spiritual and carnal , ( for those were abused too in tertullians time , as soon as ever he turned montanist , then strait nos spirituales , we spiritual , and all others animales psychici , meer animal men ) but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , godly and ungodly livers , and so impiety , injustice , and uncharitableness be the grand heresies , to be anathematized , and peace and holyness the most orthodox christian tenets in our religion . but then for the atchieving this aime , let me tell you , that men must have more than sermons to lead them , the visible preachings of your lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate , and joyne in the work of drawing sinners to god , or else 't will hardly prove successeful : you know the story in gellius , when that excellent counsel was given at lacedemon by one that was vitâ defamatissimus , infamous for a very ill life , they were to take the counsel out of his mouth , and appoint a good man to deliver it , though a worse orator , lib. 18.3 . two things the gospel was first planted by , teaching , and miracles , and those miracles in scripture phrase are called workes , and mighty workes ; now though the miracles be outdated , yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workes , in the other sense must never be antiquated , 't is they that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power belongs to , the efficacy , and force and mightyness of our preaching , which if it be not added to our sermons , our threats will be taken for mormo's , our promises for delusions , our exhortations out of scripture for acts of tyranny and oppression , laying those burthens on other mens shoulders , which we will not touch with our own fingers ; but if our lives beare witness to our doctrine , by letting them see us write those copies with our own hands , which we require them to transcribe , then as polybius saith of philopoemen , that good orator , and good man , ( and the goodness of the man was the special peece of his oratory ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall not onely perswade but inforce our auditors ; this is the onely honest way of insinuating our selves into our peoples affections , by letting them see how hearty our exhortations are , by our zeale to observing them our selves , by shewing what miracles of reformation the gospel is able to work on them ; by an essay of its efficacy on our own breasts ; and if this positive part of s. pauls practice be perfectly con'd , the negative will follow , the non vestra not yours . ] he that heartily and affectionately se●ks the souls of his auditors , will never pitch design on any thing else , that is theirs , the crown that belongs to him that converteth many to righteousness , is too rich to receive luster or commendation from any inferior accession , or acquisition from any thing that the vestra yours ] can signifie ; he that hath any consideration of the vestra , yours ] in this work of a pastor , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mercenary hireling , that christ so prejudiceth with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he flyes , and he cares not for the sheep , from no other topick of proofe , but onely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is an hireling , joh. 10.13 . and of what ill consequence 't was foreseen this would be in the church , you may conjecture by that one act of the administration of gods providence in this behalf , constantly observable through all ages . that no minister of gods might be forc'd to such viler submissions , driven out of that apostolical , generous ingenuity ( freely have you received , freely give , ) into gehezi's meanness , and mercenariness , selling and bartering that sacred function , the gifts of the holy ghost , or the exercise of those gifts ; it is , no doubt , that gods providence hath in all ages so liberally provided for endowing of the church ; among that people where he himself so immediately presided , that , saith josephus , it could not be called by the style of any other nation , monarchie , aristocracy , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither administred by kings or senates , but immediately by god himself ; there the levites , without any of their own arts or pursuits , were much the richest tribe of the twelve , lost nothing by having no portion among their brethren ; not to mention their parts in sacrifices and offerings , and their fourty eight cities with suburbs , made over to them , num. 35. the lords being their inheritance , i.e. the instating the tithes upon them , was demonstratively as large a revenue to them , as ( supposing an equal division ) the remainder could be to any other tribe , yea and larger too , as much as the twelve tenth parts which they received , exceeded the nine , that remained to each tribe after the decimation , i.e. by one third part of what was left to any tribe . and among christians in the infancy of the church , before the ministery was indowed with any certain portion , yet sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the christians selling their lands , and bringing the price of them to the apostles feet , though not for them to inclose , yet for them to partake of , as well as to distribute , kept them from any necessity of the quaero vestra , seeking that which was other mens . nay where that provision was not to be expected , as in their travailes , and journeyings , yet the staff and the scrip are interdicted the apostles , mat. 10.10 . and under those two phrases , the quaero vestra , the making any gain by the gospel , the staff in that place was according to the custome of the jewes , baculus paupertatis , the staff of poverty , which jacob intimates , when he saith , with my staff i went over jordan , i.e. in another phrase , a poor syrian ready to perish , particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sign of a mendicant , ( which the germans call at this day , baetell stab , from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this begging or craving staff ) and this , with the scrip , was forbidden the apostles in s. matthew , though in markes relation , another kind of staff , the staff for travaile be permitted them ; to shew gods absolute dislike of the quaero vestra ] in apostles , even before any certain provision was made for their maintenance , god , that feeds the young ravens , sustains the destitute ( and beleeve it , his exchequer is no contemptible banke , his table in the wilderness is served with quailes and manna ) undertaking to provide for them sufficiently by some other means ; and since by that same providence the church is now indowed again in most parts of christendome , and gods severe denunciations against sacrilege set as an hedge of thornes about levi's portion , sure to prick , and fester , and rankle in his flesh , that shall dare to breake in upon it , what is this but still a continued expression of gods dislike of the quaero vestra , who hath therefore made over his own portion on us , that therewith we might be contented , and provided for , without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 17. without letting loose our hands , or our appetites on other mens possessions ? you see then , by the way , the error of those , that from this practice of the apostle are ready to prescribe us absolute poverty , that will have all the lawfull proper revenues of the church prohibited , under the vestra , and then claiming of tithes or any other ecclesiastick indowment shall get under that style , and the apostles non quaero ] urged for a president against us ; with how little law , or logick you will perceive , when you remember , that the tith , or what else is consecrated , is by the very lawes of this kingdome ( to derive the pedegree no farther ) as much the ministers own , held by the same tenure of donation first , then of parliamentary confirmation , that any mans inheritance descends unto him , and therefore to demand them , is no more a quaero vestra , than to demand a rent of a tenant , in a word , a direct mea , not vestra , a right , and not a gratuity . nay the learned jewes have gone farther ( r. bechai on deut. 14. ) that if the tith be not paid , the whole heap becomes gods portion , and cite it as a speech of gods , that if thou pay the tithe it is thy corn , if not , it is gods corn , and therefore , saith he , it is said , hos . 11.9 . therefore i will return and take away my corn in the time thereof , and my wine in the season thereof ; like that land that is held in capite , with a rent reserved , the non-payment of the rent , or homage , is the forfeiting of the tenure . but i desire not to follow this jew in his meditation , but rather to come home to our selves , and not onely to interdict our selves , the quaero vestra , but even regulate us in the quaero nostra , purge out of this assembly whatever may savour of the jew , all griping , or rigor , or sowreness , or summum jus , even in the quaero nostra , seeking that that is our own . to this purpose in the first place not to seek all that is our own ; though 't were not a fault in the lay-pharisee , mat. 23.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pay tithe of cumin , and the smallest herbe , yet perhaps it may be in the priest to require it ; a fault not of injustice , or the quaero vestra , but of sordidness , and meaneness in the quaero mea : aristotle i am sure would condemne it under that style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , too much pooreness and tenuity of mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not in desiring other mens , the quaero vestra in the text , yet in want , or defect of that liberality , ingenuity , that is required of the moral man , which he there specifies by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exactness even to the partition of a cumin seed , a fault , if observable in a heathen , then sure censurable in a christian , and in a minister vile , and scandalous . when this is resolved against in the first place , as illiberal , degenerous and beggerly , contrary to that generosity , and superiority of mind , that our profession should be thought to infuse into us . the next thing i must require of you in the quaero mea , is a general unconcernedness in the things of this world , using the world as if we used it not , possessing the wealth we have , but not being possess'd by it ( for then it turns our devil or familiar ) as able to part with it at gods call , as to receive it at his gift , powring it out upon every his intimation , seeking , and projecting for advantages to be the better for this false mammon , by being rich in good works , and when we see it a parting from us of its own accord , taking a cheerful unconcerned leave of it , retaining so much of the sceptick , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amounts to , an untroubledness with these inferior events , and of the stoick , or wise man in antoninus , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to act no passionate , lugubrious , tragical part , whatever secular provocation cross us on the stage . then 3 dly , an entire contentedness with our lot , that duty of the last commandment , which is absolutely required to the non quaero vestra , or as our apostle interprets himself , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not , as we render it , not making a gain , but not desiring , coveting any thing that is anothers . to this purpose excellently epictetus of old , that he that tasts , and carves to himself of those dishes onely , that are set before him , reaches not after those that are out of his distance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fit for a guest at gods table , which you may make , if you please , a periphrasis of a minister ; did i not fear that this were a duty of too great perfection for some of my auditors , an unusquisque non potest capere , every one cannot receive it , i should go on with that divine philosopher , that he that abstains from that which is set before him , contemnes that riches , that comes knocking at his dore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not onely a guest at his board , but a companion in his throne , and that is the pitch , that i would commend unto you , if i might hope , you would indeavour after it . but then 4 thly , and lastly , the minimum quod sic , ( that that i must not leave you till you have promised me , wrastle till break of day , except you will thus bless me ) the lowest degree , that can be reconcileable or competible with an apostle , is the not suffering your quaero vestra , your hope , or designe , of secular advantages , gaining of gratuities , gaining of applause , to have any the least influence on your preaching , to intermixe never so little in your seeking of souls ; this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dashing , or imbasing the word of god , corrupting it with our unworthy mixtures , making it instrumental to our gain , or popularity , the meanest office , the vilest submission in the world . i remember a note of procopius on 2 kings , that elisha sending his servant to cure the shunamites child , forbids him to pass any complement with any by the way ; i had thought it had been for speed , but he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he knew his popular humour , and that popularity hinders working of miracles ; and then by the same reason we may conclude , that that must needs enervate the word of god , and make it hartless and liveless in our hands , and the minister that is given to it , will hardly ever work wonders in the curing , or recovering of souls . but that servant you know had another fault , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire of money is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mother-city whence all wickedness comes forth , said bion of old , and timon puts them both together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insatiate love of wealth and honour are the elements of evill ; and 't is strange to see how truely those wise men were called vates , what prophets they were , what direct satyres those words of theirs are against the times we live in ; our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covetousnes● and popularity , are the elements of all the ruine , the seeds of all the desolation that is threatned against this church , some of us by the notorious scandalous guilt of those two crimes , tempting rash , uncharitable spectators to resolve that those sins are the formalis ratio of a clergy man , accidents of the essence , and inseparable from the order ( and 't is not the illogicalness of the inference , that will excuse them , that have joyned with satan in temptation to make that conclusion , nor deliver us from the destruction that followes it . others of us on the contrary side , but from the same principles , decrying all due either of maintenance , or respect to the clergy , devesting themselves of all , but contempt and drudgery , hoping ( we have just reason to suspect ) by flying both to be courted by them both , to have them more sure at the rebound , than they can at the fall , to run from them here most violently , that they may have them alone to themselves when they meet at the antipodes . what imprudent bargaines such men are likely to make , if they should be taken at their words ; what skittish things popular benevolence , and popular applause have been alwaies found to be , experience hath taught others . i desire even they that make that choice may never pay so deer for that knowledge ; but whatever the error prove in the transitory commodities of this world , it matters little , for wealth and honour are , sure , things , that we may go to heaven without , and so , for as much as concerns our individuals , are not necessary to us , as christians ; yet can i not assure you , but that they are necessary to us in some degree as ministers , wealth in a competence to rescue us from contempt ; and respect , at least so far , as a nequis te despiciat , let no man despise thee , to keep us from being utterly unprofitable ; some revenue of our own , to keep us from the quaero vestra , and some authority of our own , to inable us for the quaero vos , somewhat of either from the character of our office , that we be not tempted to seek either by unlawful means to purchase the vestra , by the sale of vos , to acquire the favour of our auditors by the exposing of their souls . think but how probable a fear this may be , when things come to such a complication , that he that hath a sin to be preach'd against , hath a benevolence to be preach'd for ; he that hath a wound to be cured , is able to be thankful , if he may be kindly used , yea , and to mulct the chirurgion , if he be too rough , when he that hath somewhat to mend , hath also somewhat to give , a commutation to escape his penance , whether this may not prove a temptation to him that hath no other livelyhood to depend on , and consequently whether rankling and gangrening , may not be look'd for , as an ordinary title in our weekly bills , when the skinning of wounds is become the gainful craft , and compliance and popularity the great diana , that trade by which men have their wealth . but perhaps the most of this is an extravagance , i wish and pray it may prove an unnecessary one . there is yet one branch of the application behind ; the end why s. paul delivered this text of mine , that i told you was the vindicating his ministery from contempt , the gaining some authority with the corinthians ; and let that be our method also , to come to that end by the non vestra sed vos , not to acquire that thin blast of aire , that camelions are wont to feed on , but that solid substantial estimation , that dwells onely in the account of god and the hearts of true corinthians ; that that may disperse those fumes of prejudices , that satan is wont to blast the minister with , when any saving effect is to be wrought by his ministery , that unblemish'd reputation here , that when it is to be had , is a pretious blessing , very instrumental to the edifying of others , and is a kind of coronet here in this life , preparatory to that crown hereafter ; and sure there is no work of ours , that we can justly hope god will think fit to reward with such a crown , but the sincere labouring in the word and doctrine , filling our souls with the earnest desire of saving others , espousing it as the sole felicity of our lives , the one promotion that we aspire to , to people heaven with saints , to send whole colonies of inhabitants thither . 't was the excellence and pride of the antient jews , yea , and the craft peculiar to them , saith josephus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , getting of children , propagating miraculously , and the barren was the most infamous person among them , behold i go childless , the saddest lamentation , and give me children or else i dy , and take away our reproach , most pathetical scripture expressions ; yea , and among the romans the jus trium liberorum , the right of three children , you know , what a prerogative it was : this is our trade , my brethren , to beget children to heaven , and according to the law of the goel in deut. now our elder brother ( christ ) is dead , we are the men , who by right of propinquity are obliged to raise up seed to our elder brother . o let it not be our reproach to go thus childless to our graves , at least our guilt , and just accusation to bereave our saviour of that seed he expects from us , you know what a sinne it was to repine at that duty ; let not us be wanting to christ in this so charitable a service , charitable to christ , that his blood may not have been shed in vain , charitable to others , whom we may by gods blessing convert unto righteousness , and the charity will at last devolve on our selves , who by this means shall shine as the brightness of the firmament , and as the starres for ever and ever . the poor mans tithing , a sermon preached in s t pauls church before the lord maior ▪ and aldermen of the city of london on the 12 th of april , anno dom. 1640. by h. hammond , d. d. london , printed for r. royston at the angel in ivy-lane . the poor mans tithing . deut. 26.12 , 13. when thou hast made an end of tithing all the tithes of thine encrease the third year — then thou shalt say before the lord thy god — that the first sound of this text may not possesse you with an expectation of a vicars plea , a discourse of tithes , and querulous invective against sacrilege ; and consequently by this prejudice , your eares and hearts be fortified impenetrable and impregnable against the speaker , and the sermon ; that i may reconcile the choise of this text with the imploring and hoping for your patience , i shall immediately deliver you from your fears , by assuring you , that the main of this text is ( and the total of my discourse shall be ) bent quite toward another coast , that which in the sincerity of my heart , i conceive may best comply with your designes , either as christians , or as men , most tend to your serving of christ , and enriching of your selves , with the increase of your wealth here , and glory hereafter . and when i have told you this , i can not choose but say , that i am your friend , and for that may claime not as an act of favour , but justice , the payment of this debt , the return of your patience in receiving , and care in practising what shall be delivered . there was a double tithing among the jews , the every years tithing , and the third years tithing ; the every years tithing you know whose patrimonie it was ; but after that was set apart ( and presented unto the owners ) every third year there was another to be raised , over and above , for the stranger , the fatherless , and the widow , as you may see it enacted , c. 14. v. 29. this was called by the rabbines the second tithing , and in another respect the third by some of them , ( the tithe for feasts , deut. 14.23 . going for the second , and the tithe of the tithes , which the levites paid the high priest , going for the fourth , in that account ) but most significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tithe for the poor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in josephus the poor mans tithing , or in the words of this text , the compleveris decimare anno tertio , the making an end of tithing the third year ; till this were done , there wanted a compleveris , what ever other dues were paid , the work was incomplete , and upon the performance of that , here is a stock of confidence toward god for him , that hath done it , a right invested on him to all the abundance of canaan , v. 15. a justifiable pretension to all temporal blessings , which he may depend on , and challenge at gods hand , 't were but a cold expression to say , he might expect by petition , i will adde , he may require by claime , and produce his patent for it here in my text , cùm compleveris , &c. when thou hast made an end , &c. this text i have upon advice resolved not to divide into parts , but my discourse upon it i shall , by setting it these bounds , and limits ; 1. that it present unto you the duty of almes-giving , by occasion of these words , cùm compleveris decimare anno tertio , when thou hast made an end of tithing — the third year . 2. the benefit arising from the performance of this duty , from the rest , dicas coram domino , then thou shalt or mayest say , i.e. hast right and power to say , before the lord thy god. in our progress through the first of these , we shall observe these gesses ; 1. we shall begin with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider almes-giving simply , deducing the practice of the jewes down to us christians , and so in a manner give you the history of almes-giving . 2. we shall look into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what portion ought to issue out of every mans revenues , taking our rise from the practice of the jewes , a tithe of all increase every third year . 3. we shall proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider it as a duty , and then we shall have done with the first general . in the second general we shall shew you , 1. in thesi , that confidence or claiming any thing at gods hands , must take its rise from duty in performance , then thou mayest say ; then , but not before . 2. in hypothesi , shew you the connexion between this confidence and this performance , claiming of temporal plenty , upon giving of almes . these are the several posts and stages of my future discourse , the monogramme drawn in cole , as it were , wherein you may discern the lines and lineaments of the whole body ; i must now descend to the filling them up , and giving you them a little more to the life , taking them in the order proposed , very loosely , and very plainly , making provision for your hearts , not your eares , for your future gain and not your present sensuality , and begin with the first general , and in that , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or almes-giving simply considered , deducing the practice of the jewes down to us christians , and so give you in a manner the history of almes-giving . though we assert not an equality of worldly riches from any decree either of god or nature , find not any statute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any law of community in any but plato's institutions , and those never reduced to practice in any one city in the world ( attempted once by plotinus , through his favour with gallienus , who promised to reside in his platonopolis , but soon altered his purpose again , as porphyrie tells us ) yet i may suppose it for a granted maxime , that the extreme inequality , that is now so illustriously visible in the world , is not any act of natures primary intention , or gods first and general providence ; aristotle may tell us of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some that nature hath bored through the ear to be slaves for ever , and we may beleeve him , if we can find any ground for it , but of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colonies of men , sent into the world without any claim or right to any part of the worlds goods , he hath not left us any thing upon record . nor hath the book of creation in the scripture , the beresith , or natural philosophie of the bible given us any hint for such a resolution , that some should be born to riot , and others to famish , some to be glutted , and others to starve , that mankind should be thus dichotomized into such extreme distant fates , some to reign in paradise for ever , others to be thrown over the wall , as out of the adamites stove , to pine and freeze among thornes and briers . this were an absolute decree of election and reprobation , improved farther than predestinarians have ordinarily extended it . as we are wont to say of sinne , that 't is not to be found in gods hexameron , no fruit of his six dayes labour , but a production of a later date , ingendred betwixt the serpent and the woman , that incubus and succuba , the devil and the lower soul ; so may we say of extreme want and poverty , that its nativity is of the land of canaan , its father an amorite , and its mother an hittite : satan and covetousness brought it into the world , and then god finding it there ( whose glorious attribute it is to extract good out of evil ) as he did once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redemption of mankind out of the fall of adam , and so made the devil an instrument of bringing the messias into the world ; so hath he in like manner by his particular providence ordered and continued this effect of some mens covetousness , to become matter of others bounty , exercise of that one piece of mans divinity , as pythagoras called liberality , and so ex his lapidibus , out of these stones , out of the extreme want , and necessity of our brethren , to raise trophees and monuments of virtue to us , of charity , liberality , and magnificence , of mercy , and bowels of compassion , that most beautiful composition of graces , that most heroical renouned habit of the soul . so that now we may define it an act of gods infinite goodness to permit , though before we could not allow it reconcileable with his infinite justice , to decree the extreme inequality of earthly portions , the poor man gasping for food , that the rich may have a store-house or magazine , where to lay up his treasures ; the careful labourer , full of children , suffered to wrestle with two extremities at once ; hunger on the one side ; and natural compassion to the helpless creatures he hath begotten , on the other ; that thou by thy wealth mayest be that elijah sent from heaven to the famishing forlorn widow , that godlike man drop'd out of the clouds to his relief , and by the omnipotent reviving power of thy charity , usurp that attribute of gods given him by the psalmist , that feeds the young ravens , exposed by the old ones , sustain that destitute sort of creatures , that call upon thee . admirable therefore was that contrivance of gods mercy and wisdome , mentioned to the jewes , not as a threatning , but a promise of grace , one of the privileges , and blessings of canaan , the poor shall never cease out of the land , deut. 15.11 . that thou mayest alwaies have somewhat to do with thy wealth , some sluce to exhaust thy plenty , some hungry leech , to open a vein , and prevent the accesse of thy feaver , and withall , that thy wealth may ennoble thee , as xenocrates told his benefactors children , that he had abundantly requited their father , for all men spake well of him for his liberality to xenocrates , or as benefactors among the heathen were adored and deified , that thus thy faithless , fading falsehearted riches ( which the evangelist therefore styles mammon of unrighteousnes , onely as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to true durable wealth ) may yeeld thee more profit by the profusion , than by the possession ( as silver doth by melting , than by continuing in the wedge or bullion , according to that of * clemens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rich is he that distributes , not he which hath and possesseth ; and * lactantius , divites sunt non qui divitias habent , sed qui utuntur illis ad opera justitiae , the rich are they , not which have riches , but use them to workes of righteousness ) purchase thee by being thus providently laid out , a revenue of renown here , and glory hereafter . you see then the pedegree and genealogie of almes-giving , how it came into the world ; covetousness and oppression and rapine , brought in emptiness , and beggery , and want , then gods providence and goodness , finding it in the world , resolves to continue it there , to imply the treasures , and exercise the charity of others . now for the practice of the world in this great affair , we cannot begin our survey more properly , than from the text , there to behold gods opinion , or judgement , in this point , by the rules he hath given to be observed in this city of god , his own people of the jews , whilest they were managed by god himself . the priesthood was the peculiar lot of god , and therefore may well be allowed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feeding first at gods feast ; and the poor next after them were taken care of by god himself , lazarus , as it were , in aarons , as once in abrahams bosome , next to the priest in the temple as to the patriarch in heaven ; a tithing for the priest , and when this was done , every third year , a tithing for the poor : the withholding of the former was sacrilege , and of the latter , furtum interpretativum , say the schooles , interpretative theft , and the casuists to the same purpose , that though our goods be our own , jure proprietatis , by right of propriety , yet they are other mens , jure charitatis , by right of charity ; the rich mans barne is the poor mans granary , nay murther too as we may conclude from the words of the wise man , the poor mans bread is his life ( and that is sometimes thy dole , on which his life depends ) and then , as there it followes , he that deprives him of it ( so doth the unmerciful , as well as the theef ) is a murtherer . nay farther , that murther one of the deepest dye , a fratricidium , like cains of abel his brother , and therefore as that is a clamans de terra , crying for judgement from the ground , so hath this a clamet ad deum contra te , cry to god against thee , deut. 15.9 . i will adde , at least so long as the state of the jews lasted , it was sacrilege too . shall we proceed then , and ask , when the state of the jewes expired , did almes-giving expire with it ? was charity abrogated with sacrifice ? turned out of the world for an antiquated , abolish'd rite , for a piece of judaisme ? the practice of some christians would perswade men so , that the sword that christ brought into the world , had wounded charity to the heart , that he had left no such custome behind him to the churches of god , that christianity had clutch'd mens hands , and frozen their hearts into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as arrian calls it , inverted that miracle of christs , returned the children of abraham into stones . physitians tell us of a disease converting the womb into a firme stone , and the story in crollius of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a child of a perfect stony substance , is asserted by many others . now the unhappiness of it is , that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a womb , by a little varying of the punctation , signifies mercy also , and bowels or compassion , whereupon hos . 1.11 . the septuagint instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of mercy , a womb ; and alas the same disease hath fallen upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that other sense , the bowels of mercy in many christians are petrified , transubstantiate into stones , pure mine and quarrey , and so we ministers , damnati ad metalla ( that old romane punishment ) condemned to digge in those mines , and by all the daily pains of preaching and exhortation , able to bring forth nothing but such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stones instead of bread . but i hope , my brethren , the practice of those some shall not be accepted as authentick evidence against christ , to defame and dishonour our most glorious profession , whose very style is [ brethren ] whose livery [ charity ] and character that they love one another . i know not how unmerciful and hardhearted the christian world is now grown in its declination , as covetousness is generally the vice of old age , i am sure , 't was open-handed enough , in its youth , witness that most antient primitive apostolical institution of the offertory in the sacrament , that which was so considerable a part of that holy rite , that it gave denomination to the whole , the eucharist styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion , distinctly from this custome of bringing every man out of his store , and communicating to the necessities of the saints , as it is 2 cor. 8.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communion , or fellowship as we render it , more fully the communicativeness , or liberality of administring to the saints , and is therefore by us rendred liberality , 1 cor. 16.3 . many excellent observations might be presented to you on this occasion , necessary for the understanding many places in s. paul , especially of c. 11. of 1 cor. but you will easily forgive me the sparing this pains , in this place ; let it suffice that we find in that chapter , that at those holy meetings there was alwaies a table furnish'd out of the bounty of communicants , for a common feast unto all the faithful ; the rich might have leave to bring more than his poorer brother , but not to take place by that bounty , not to pretend any propriety to what he had brought , which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man his own supper , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking precedence of others in eating , the rich to eat all , and the poor none , one to be hungry , and the other drunken , the fault which he there found with the corinthians ; nor did the custome of liberality , annex'd to the sacrament in those dayes , expire or vanish with the apostles ; the practice rather increased , than abated among their successors ; witness that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oblation , first of all the fruits of the season , as an offering of first-fruits ; afterwards onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of bread and wine mingled with water , which the brethren or faithful , i.e. in the antient style , the communicants are said to bring , and present at the altar or table of the lord , for the furnishing of the table with part , and refreshing the poor with what was left . these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblations in the * constitutions , at least one sort of them , one being for the priest , the other for the poor , and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doing good to them that want , the very word in s. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do good and communicate , heb. 13.16 . and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , voluntary oblations for the poor ; these are contained under his general head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing of fruits , of which he hath a * chapter , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords offerings , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almes , and other where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , voluntary gifts distributed to the poor ; and observable it is from those , and other antient constitutions , that 't was a punishment for some men , used in the church , not to receive them to the offertory , who yet were not so great malefactors , as to be kept from some other privileges of christians ; this was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , communicating without the offertory , frequently in the ancyrane and nicene councils ; and therefore epiphanius having mentioned the faults , for which offenders were excommunicated , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fornication , adultery , &c. he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church receives not offerings from the injurious , &c. but from just livers , noting that all but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that live justly were interdicted the privilege of offering or giving to the corban . thus in clemens was not the oblation received from the unjust publican who exacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above what was appointed , and so for executioners , whose oblation being the price of blood was not suffered to come into the corban , no more than the thirty pieces of silver , that judas took to betray christ , mat. 27.6 . an excellent consideration for us to meditate on , that the being excluded from the offertory , being denied the privilege of giving almes or being bountiful to the poor , went for a very great punishment ; and so sure the duty , a special part of piety and publick service of god. and therefore the custome being either neglected , or intermitted at constantinople , s. chrysostome took care for the restoring it again , and thereupon made that excellent oration upon that subject , where from antiquity he proves the use of the offertory on the lords day , and mentions the corban , or treasury , where 't was wont to be put . i have been the more large on this particular , because it hath in all ages been accounted a prime piece of christianity , ( a special part of divine worship , saith aquinas ) the observation of which is yet , thanks be to god , alive among us , especially if that be true , which pamelius cites out of honorius , that instead of the antient oblation of bread and wine , the offering of money was by consent received into the church , in memory of the pence in judas sale . onely 't were well , if we were a little more alacrious , and exact in the performance of the duty , and more care taken in the distribution , especially that that notorious abuse of this most christian custome , which they say ( i hope unjustly ) some part of this city is guilty of , in converting this inheritance of the poor into a feast of entertainment for the officers of the church , may be branded , and banish'd out of kenn . it is yet but a sin , which like some in aristotle , hath never a name , had never yet the honor to be forbidden , if it should chance to live to that age , thrive and prove fit for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imposition of a name , let me have the favour to christen it , a newfound sacriledge , a most inhumane at once , and unchristian profanation ; and if you want an embleme for it , that antient piece of nathans designing will serve the turn , the rich man feasting on the poor mans ewe lamb , his luxury maintained by the others blood . 't were an admirable work of ecclesiastick discipline , some way or other to bring the corban in such favour with us , that it might prove a banke or storehouse in every parish , able to supply the wants of all ; but much better , if we would fall in love with it our selves , as a way of binding up both the tables of the law into one volume , of ministring both to god and man , by this one mixt act of charity and piety , of mercy and of sacrifice , and so , in the wise mans phrase , to lay up our riches in gods storehouse , without a metaphore . but if it please you not , that any body ( though in the resolution it be christ himself ) should have the disposal of your almes , as charity now adaies is a pettish wearish thing , ready to startle , and pick a quarrel with any thing that comes to meddle with it , then shall i not pursue this design any farther . so thou art really , and sincerely affected to the setting out of the third years tithing , thou shalt have my leave to be thine own almoner , have the choice of the particular way of disposing , and ordering it thy self . and yet three things there are , that i cannot choose but be so pragmatical , as to interpose in this business ; 1. for the quando , when , this tithe should be set out ; let it not be deferred , till the will be a making , till death forces it out of our hands , and makes it a non dat sed projicit , onely a casting over the lading , when the ship is ready to sink , nor yet till our coffers be ready to run over , till a full , abundant provision be made for all that belong to us , for that is to feed the poor , like the dogges , onely with the orts of the childrens table ; but as other tithes are paid , just as the increase comes in , presently after the whole field is reap'd , so must the poor mans tithing also ; set out , i say , then , dedicated to that use that we may have it by us at hand , told out ready , when the owner calls for it . 't was a thing that antoninus recounts as matter of special joy , and that which he numbers amongst the felicities , for which he was beholden to the gods , that he was never ask'd of any , that he thought fit to give to , that he was answered by his almoner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there was not store at hand to performe his will. a most joyous , comfortable thing , in that heathen emperors opinion , and yet that , that will hardly be attained to , unless we take some such course , as this , mentioned in terminis by s. paul , 1 cor. 16.2 . vpon the first day of the week let every one of you lay by him in store as god hath prospered him , that there be no gathering when i come ; a weekly provision laid in , and ready in numerato for this purpose , that you be never surprised on a sudden , and so disabled to performe this duty . 2. for the quibus , i would answer to all , whom christ hath made our neighbours and brethren , and i know not any that are excluded from this title . but you would then think i were set to sollicite against the lawes of this realme , and plead the cause of the idle wandering begger , that most savage , barbarous , unchristian trade among us , set , a man would think , in the streets by the devil , on purpose to pose , and tire , and non-plus mens charity , to dishearten , and weary them out of this christian duty . no , we have a countermand from the apostle against these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disorderly walkers , 2 thess . 3.7 . that if any would not labour , neither should he eate , v. 10. the best almes for them , the seasonablest provision , and charity to such , is the careful execution of lawes upon them , to set them every one single in an orbe to move in , by that means perhaps to teach them the skill in time to be almes-givers themselves , at least to become fit to be receivers ; for such , of all others , is the fixt , stationary , diligent , labouring poor man , whose motion is like that of the trembling sphere , not able to advance any considerable matter in a whole age , be they never so restless , whose hands , with all their diligence , cannot give content to the mouth , or yeeld any thing but stones many times , to the poor child that calls for bread . all that i shall interpose for the quibus , shall be this , that seeing a doe good to all , is now sent into the world by christ , and that but little restrained in any christian kingdome , by an especially to the houshold of saints , ( all christians being such ) and seeing again , no man hath hands , or store to feed every mouth , that gapes in a kingdome , or particularly in this populous city , we may do well to take that course that we use in composing other difficulties , referatur ad sort●m , let the lot decide the main of the controversie , and reserving somewhat for the publick , somewhat for the stranger , somewhat for common calamities , somewhat as 't were for the universal motion of the whole body , somewhat for excentrickes and epicycles , let the place , whereon our lot hath cast us , be the principal orbe for our charity to move in , the special dioecess for our visitation . and when that is done , and yet , as 't is in the parable , there be still room , store left for others also , then to inlarge , as far as we can , round about us , as motion beginning at the center diffuses it self uniformely , sends out its influence and shakes every part to the circumference ; and happy that man , who hath the longest arme , whose charity can thus reach farthest . the third thing is that that my text obliges me to , the how much out of every mans revenues may go for the poor mans due , which brings me to the second particular , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned in these words [ tithing all the tithes of thy increase the third year . ] that there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defin'd by god to the jewes charity , a proportion for every man , not which they might not exceed ( for there were other waies of vent for their charity mentioned , beside this ) but which no man was to go under , is manifest by the text , and c. 14. of this book ; the proportion you see a tithe , or tenth part of all the increase , not yearly , but onely every third year , to raise a banke , as it were , for the maintenance of the poor , till that year came about again . this if we would dissolve into a yearly rate , and so discern the jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly , it is equivalent to a thirtieth part every year ; the jew whose yearly revenue amounted to thirty shekels , was every third year to pay three of them to the use of the poor , that is in effect one for every year , the triennial tenth being all one with an annual thirtieth : the account is clear , and no man but hath arithmetick enough to conclude , that a thirtieth part is the third part of a tenth , and so a tenth every third year , is all one with a thirtieth every year . i shall insist on this no farther , than to tell you that gods judgement in this affaire is worth observing , that almes-giving or mercifulness being a dictate of nature , but that like other such lawes , given onely in general termes , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not so as to descend to particular cases ; it pleased god to his people the jews , to express his judgement at that time , in that state , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much was by law to be laid aside for that use out of every ones increase . now if i should press this practice of the jewes as matter of obligation , or prescription to christians , that you are not in conscience to do less , than the jewes were bound to do , every man to set apart a thirtieth of his yearly revenue , or increase , for the use of the poor brethren . i know not how you would take it ; many would startle at the newes of the doctrine , many more when they came to the practice of it , many quarrels you would have against it ; he that were merciful already , would think his gift would become a debt , his bounty duty , and so he wrongd and robd of the renown of his charity , by this doctrine ; and the covetous , that were not inclined to giving at all , would complain that this were a new kind of ghostly stealth , a way of robbing him out of the pulpit , of burthening his conscience , and lightning his bagges , and both joyne in the indictment of it for a judaical , antiquated doctrine , that hath nothing to do with christians . and therefore to do no more , than i shall justifie from the principles of the gospel ; i shall confess unto you , that this precept , as it was given to the jewes , is not obliging unto christians , and therefore i have not yet told you it was , but onely gave you to consider , what gods judgement was for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own people . onely by way of application to our selves , give me leave to adde these four things , which i shall deliver in as many propositions ; 1. that mercifulness or charity or giving almes is no part of the ceremonial law , which is properly judaisme , but of the eternal law of reason and nature , part of the oath or sacrament , that is given us , when the fiat homo is first pronounced to us , a ray of gods mercifulness infused into us with our humane nature ; in a word , that mercifulness is all one with humanity , a precept of the nature , the god , the soul we carry about with us . 2. that being so , it comes within the compass of those laws , that christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to destroy but to fulfil , i.e. as the fathers before s. augustine , generally interpreted it , to improve it , set it higher , than it was before , require more of christians , than ever was exacted of the jews or heathens by the law of moses or of nature . thus * irenaeus , mentioning christs improvement of the law , pro eo quod est , non moechaberis nec concupiscere praecepit , for , thou shalt not commit adultery , thou shalt not look to lust , he addes , pro eo quod est decumare , omnia quae sunt pauperibus dividere , instead of tithing ( this third years tithing ) thou shalt divide all thou hast to the poor , give them some plentiful part of it . and this saith he , an act of christ , non solventis , sed adimplentis , extendentis , dilatantis legem , not loosing , but filling up , extending , dilating the law. and * s. hierome , on 2 cor. 8.20 . avoiding this that no man should blame us — explains it thus , lest any should say , how did christ fill up or fulfil the law , cùm videamus christianos non tantam eleemosynam facere quantam fieri in lege praeceptum est , when we see christians not give so much almes , as was by the law of moses prescribed to be given . 3 dly . that there were among the jewes two sorts of mercifulness , the first called literally righteousness , and by the septuagint , when it belongs to workes of mercy , is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy , and this is that mercifulness that moses's law required of the jewes , and so was part of their righteousness , he was a breaker of the law , that did neglect it , and so opera justitiae in lactantius , the works of righteousness , meaning works of charity , by that phrase . the second was mercy , i.e. an higher degree of charity , rather benignity , mercifulness , being full of good works and this was more than their law exacted , and therefore was styled goodness , as that was more than righteousness . 4 thly . that by force of the second proposition , and by the tenure of evangelical perfection , that christ commended to his disciples , this highest degree of mercifulness among the jewes is now the christians task , and that , to him that will be perfect , yet in an higher degree , not onely that degree , which the law required of the jew , a little raised , and improved by us , for that will be but the christians righteousness , but even the benignity of the jews , abundance of mercy , improved and inlarged by us also . and from these premises if i may in the name of god take boldness to inferre my conclusion , it can be no other than this ; that the proportion to be observed by the christian almes-giver , to speak at the least ; must be more in any reason than the thirtieth part of his revenue or increase ; the thirtieth is but equivalent to the third years tithing of the jews , which was their righteousness , that which they were bound to do by the law , the pharisee , did as much , and christ tells us , that except our righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word that signifies the legal almes-giving many times in the bible , and who knowes but it may do so here , of this there is no doubt , but it belongs to charity , or duty toward men in its latitude , of which almes-giving is one most speciall part , and except our righteousness exceed the righteousness of the scribes and pharisees we shall in no wise enter into the kingdome of heaven , the text , on which that heavenly gospel-sermon was preach'd upon the mount. if we have any design toward evangelical perfection , toward the christian pitch , the abundance of goodness and mercifulness , as that is improved by christianity , than this third years tithing will prove but a beggerly , thin proportion , that , that a jew , if he were a religious one , would have been ashamed of . but be our aimes never so moderate , if a door-keepers place will serve our turn , to be one of the nethinim , of the meanest rank in the kingdome of heaven , yet still we must exceed that proportion of the jewes righteousness , their third years tithe , that they were bound to , or else we are strangely mistaken in christianity . i am unwilling to descend to the arraigning , or indicting , or so much as examining any man here , for the omissions of his former life in this kind ; my humble lowlyest request is , that you will do it your selves , and if either through ignorance you have not reckoned of it as a duty , or through desire to thrive in the world , you have omitted to practise it heretofore , you will now at last at this instance , take it into your consideration , and remember that there is such a thing , as charity , ( a pale , wan , despised creature ) commended to christians by christ , not to suffer it any longer to go for one of those magicians serpents , which faith like moses's rod is appointed to devour , if it do , know this that that rod is the verier serpent of the two ; and for the quickning that resolution in you , i shall proceed unto the third particular , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consider it as a duty , and so to make an end of my first general . in this slothful , but confident age of the world , 't were admirably worth ones pains , to instruct men , what duty is , now under the gospel , what the very word signifies in a christian nomenclature . there are so many descants of fantastical brains on that plain song of the apostles , we are not under the law , but under grace ] that 't is scarce agreed on among christians , what 't is to be a christian , nothing more unresolved , than what 't is , that 's now required under the second covenant , as necessary to salvation . one thinks that the beleeving all fundamentals is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely qualification for a christian , and what hath duty to do with that ? another makes the gospel consist all of promises of what shall be wrought in us , and on us by christ , and so gives an absolute supersedeas for duty , as a legal out-dated thing , that is utterly antiquated by grace . another contents himself with purposes and resolutions , thin , aery inclinations to duty , and is utterly indifferent for any performance , doubts not bat to pass for a christian , as regenerate as s. paul , when he wrote , c. 7. to the romans , though he never do the good that he resolves , live and dy carnal and captived and sold under sin . a fourth dissolves all to a new found faith ; a ful perswasion , an absolute assurance , that he is one of gods elect , is abundantly sufficient to estate himself in that number , a piece of magick , or conjuring , that will help any man to heaven , that will but phansy it , enroll their names in the book of life , in those sacred eternal diptyckes , by dreaming onely that they are there already . others there are , that seem kinder unto duty , are content to allow christ some return of performances for all his sufferings , yet you see in the gospel , 't is in one but the patience of hearing him preach , a [ lord thou hast taught in our streets ] we have heard so many sermons , passes for a sufficient pretension to heaven , in another , the communicating at his table , [ we have eat and drank in thy presence ] a sufficient viaticum for that long journey , a charme , or amulet against fear or danger ; in a third , the diligence of a bended knee , or solemne look of formal-outside-worship , must be taken in commutation for all other duty , and all this while religion is brought up in the gentlemans trade , good cloths and idleness , or of the lilies of the field , vestiri & non laborare , to be clothed and not labour ; duty is too mechanical a thing , the shop or the plough , the work of faith , or labour of love are things too vile , too sordid for them to stoop to ; heaven will be had without such sollicitors . shall i instance in one particular more ? that satan may be sure that duty shall never rescue any prey out of his hands , one thing you may observe , that most men never come to treat with it , to look after , to consider any such thing , till indeed the time comes that no man worketh , till the tokens be out upon them , till the cry comes , that the bridegroome is ready to enter , that judgement is at the doore , and then there is such running about for oile , as if 't were for extreme unction , and that a sacrament to conferre all grace ex opere operato on him , that hath scarce life enough to discern , that he received it ; the soul sleeps in its tenement , as long as its lease lasteth , and when t is expired , then it rouseth , and makes as if 't would get to work , the christian thinks not of action , of duty , of good works , of any thing , whilest life and health lasteth , but then the summons of death wake him , and the prayers which he can repeat , while his clothes are putting off , shall charme him , like opium , for a quiet sleep . thus doth a death-bed repentance , a death-bed charity , a parting with sins and wealth , when we can hold them no longer , look as big in the calendars of saints , stand as solemnely and demurely in our diptyckes , as judgement and mercy and faith , that have born the heat and burthen of the day ; our hearts are hardened , while it is to day , against all the invasion of law or gospel , judgements or mercies , threats or promises , all christs methods and stratagems of grace , and just at the close of the evening , the shutting in of night , we give out that the thunderbolt hath converted us , the feaver came with its fiery chariot , and hurryed us up to heaven ; surdus & mutus testamentum facit , quite against justinians rule ; he that hath sent out most of his senses before him , and retains but the last glimmering of life , is allowed to make his will and reverse all former acts by that one final . satan hath all the man hath to give , under hand and seal , all his life time , the spring especially and verdure of his age , the children pass through the fire to moloch , and just as he is a dropping out of the world , he makes signes of cancelling that will , and by a dumb act of revocation , bequeaths his soul to god , and his executor must see it paid among other legacies , and all this passes for legal in the court , and none of the canons against the antient clinici can be heard against them ; the greatest wound to duty , that ever yet it met with among christians . thus do our vain phansies , and vainer hopes joyn to supplant duty and good works , and dismiss them out of the church , and if all or any of this be orthodox divinity ; then sure the duty of almes-giving will prove a suspected phrase , haeretici characteris , of an heretical stampe , and then i am fallen on a thankless argument , which yet i must not retract , or repent of , but in the name of god , and s. paul , in this way that these men call heresie , beseech and conjure you to worship the god of your fathers . for this purpose shall i make my address to you in daniels words , dan. 4.27 . break off your sins by righteousness and your iniquities by shewing mercy to the poor , righteousness and mercy , the two degrees of almes-giving , that i told you of ; i hope that will not be suspected , when he speaks it . shall i tell you what duty is , what is now required of a christian , and that in the prophet micha's phrase , mich. 6.8 . and now what doth the lord thy god require of thee but to do justice , and to love mercy , and to walk humbly with thy god , justice and mercy , the two degrees of almes-giving again , that i told you of , and i hope it will not prove offensive , when he speaks it . 8hall i tell you of a new religion , and yet that a pure one , and the same an old religion , and yet that an undefiled ( for so the beloved disciple calls this duty of charity , a new commandment , and an old commandment , 1 joh. 2. ) it shall be in s. james his words , jam. 1.27 . pure religion and undefiled before god and the father is this , to visit the fatherless and widow in their affliction , and to keep himself unspotted from the world . shall i tell you in one word , that though heaven be given us freely , yet almes-giving is the consideration mentioned in the conveyance , that men are acknowledged the blessed of god , and called to heaven , upon the performance of this duty , that although it pretend not to any merit , either ex congruo , or condigno , yet 't is a duty most acceptable in the sight of god , that almes-giving is mentioned , when assurance is left out , charity crown'd , when confidence is rejected ? i love not to be either magisterial , or quarrelsome , but to speak the words of truth and sobriety , to learn , and if it be possible to have peace with all men ; onely give me leave to read you a few words , that s. matthew transcribed from the mouth of christ , mat. 25.35 . then shall the king say to them on his right hand ( who should the king be , but christ himself ? ) come ye blessed of my father , receive the kingdome prepared for you from the foundation of the world . for i was an hungred and ye gave me meat . tell me in the name of truth and peace , who now were they , for whom the kingdome was prepared from the foundation of the world ; who were there the objects of that great doomesday election , his venite benedicti ? if christ do not tell you , neither do i , the text is of age let it speak for it self ; for i was an hungred and ye gave me meat . if all this will justifie the doctrine , and make this text christian , perswade your judgements , that charity may be the queen of heaven ( maxima autem harum charitas , the greatest of these is charity ) without affront , or injury done to any other grace ; i hope it will be seasonable for your practice also , as it hath been for your meditation , become your hands as well as it doth now your eares . and to infuse some life , some alacriousness into you , for that purpose , i shall descend to the more sensitive , quickning , inlivening part of this text , the benefit arising from the performance of this duty , dicas coram domino , then thou shalt or mayest say before the lord thy god. and in that i promised you two things ; 1. to shew you in thesi , that confidence or claiming any thing at gods hands , must take its rise from duty in performance . 2. in hypothesi , to give you the connexion betwixt this confidence , and this performance , claiming of temporal plenty , upon giving of almes . 1. in thesi ; that confidence , or claiming any thing at gods hands must take its rise from duty in performance . if there be any doubt of the truth of this , i shall give you but one ground of proof , which i think will be demonstrative , and 't is that , that will easily be understood , i am sure , i hope , as easily consented to ; that all the promises of god , even of christ in the gospel , are conditional promises , not personal , for the law descends not to particular persons ( and in this the gospel is a law too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith ) nor absolute , as that signifies irrespective or exclusive of qualifications or demeanure , for that is all one with personal , and if either of those were true , then should christ be what he renounces , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual entities , and so the mercies of heaven , belong to saul the persecuter , as truely as paul the apostle , saul the injurious , as paul the abundant labourer , saul the blasphemer , as paul the martyr : it remains then , that they be conditional promises , and so they are explicitely , for the most part , the condition named , and specified , 2 cor. 6.17 . come out and be you separate , and touch not the unholy thing ; the condition you see set foremost in the indenture , and then , i will receive you — and therefore most logically inferres the apostle , in the next words the beginning of c. 7. having therefore these promises let us cleanse our selves from all filthyness of the flesh and spirit , perfecting holyness in the fear of god. had the promises been of any other sort , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these i.e. conditional promises , the apostles illation of so much duty cleansing and perfecting , had been utterly unconclusive , if not impertinent . so rom. 8.28 . all things work together for good ; to whom ? to them that love god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them that are called according to purpose , the word [ called ] a noun in that place not a participle , noting a real , not onely intentional passion , those that are wrought upon by gods call , and are now in the catalogue of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lovers of god , and that is the condition in the subject ; and then to them that are thus qualified , belongs that chain of mercies , predestination , vocation to a conformity with christ , justification , glorification , immediately ensuing . you see the proof of my ground by a taste or two . now what condition this is , that is thus prefix'd to gospel-promises , that is not obscure neither ; not absolute exact , never sinning , perfect obedience , that was the condition of the first covenant , made in paradise , when there was ability to performe it , but a condition proportioned to our state , sincerity in lieu of perfection , repentance in exchange for innocence , evangelical instead of legal righteousness , beleeving in the heart , i.e. cordial obedience to the whole law of christ , impartial without hypocrisie or indulgence in any known sin , persevering and constant without apostacy , or final defection , and at last humble , without boasting . if you will come yet neerer to a full sight of it , sometimes regeneration or new life is said to be the condition , except you be born again you can in no wise enter . neither circumcision nor uncircumcision , but a new creature . sometimes holyness , without which nemo deum , no man shall see the lord : sometimes repentance in gross , nay but except you repent ; sometimes in the retaile , repentance divided into its parts , he that confesseth and forsaketh shall have mercy ; sometimes repentance alone , but now commands all men every where to repent , as if all duty were contained in that ; sometimes in conjunction with faith , repent you and beleeve the gospel , sometimes faith , sometimes love , sometimes self-denyal , sometimes mercifulness , sometimes hope , but that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a [ this hope ] that sets us a purifying , every one of these , when you meet them single , goes for the onely necessary , the adequate condition of the gospel , to teach you to take them up all , as you find them , leave never an one neglected , or despised , lest that be the betraying of all the rest , but make up one jewel of these so many lesser gemmes , one body of these so many limbes , one recipe compounded of so many ingredients , which you may superscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , catholicon , or the whole duty of man. from this general proposition , without the aid of any assumption , we may conclude demonstratively enough , promises of the gospel are conditional promises , therefore all confidence must take rise from duty . duty is the performance of that condition , and to be confident without that , is to conclude without premises , and consequently to claime justification , or pardon of sins , before sanctification be begun in the heart , to challenge right to heaven , before repentance be rooted on earth , to make faith the first grace , and yet define that assurance of salvation , to apply the merits of christ to our selves the first thing we do , and reckon of charity , good works , duty , as fruits and effects , to be produced at leisure , when that faith comes to virility and strength of fructifying . what is all or any of this , but to charge god of perjury , to tell him that impenitents have right to heaven , which he sweares have not , or to forge a new lease of heaven , and put it upon christ ? the calmest style i can speak in , is , that it is the beleeving of a lye , and so not faith , but folly , an easie cheatableness of heart , and not confidence but presumption . hope a man may without actual performance of duty , because he may amend hereafter , though he do not now , and so that possibility , and that futurity may be ground of hope , but then this hope must set us presently upon performance , he that hath this hope purifies himself , or else , it is not that grace of hope , but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youthful daringness of soul , a tumor , a disease , a tympany of hope , and if it swell farther than it purge , if it put on confidence before holyness , this hope may be interpreted desperation , an hope that maketh ashamed , an utter destitution of that hope which must bestead a christian . o let us be sure then , our confidence , our claimes to heaven improve not above their proportion , that we preserve this symmetry of the parts of grace ; that our hope be but commensurate to our sincerity , our daringness to our duty . a double confidence there is , pro statu , and absolute ; pro statu , when upon survey of my present constitution of soul , i claime right in christs promises for the present , and doubt not but i shall be bless'd , if i be found so doing : absolute , when at the end of life , and shutting in of the day , i am able to make up my reckonings with s. paul , i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness , a crown of felicity . i have done what i had to do , and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing behind , but to receive my pay . i have been too long upon the general consideration of the connexion between confidence and duty , if it were an extravagance , i hope 't was a pardonable one ; i descend with speed to the hypothesis , the connexion betwixt this confidence and this performance , claiming of temporal plenty upon giving of almes , my last particular . and that i shall give you clearly in this one proposition ; that almes-giving or mercifulness was never the wasting or lessening of any mans estate to himself or his posterity , but rather the increasing of it . if i have delivered a new doctrine , that will not presently be beleeved , an unusquisque non potest capere , such as every auditor will not consent to , i doubt not but there be plain texts of scripture , more than one , which will assure any christian of the truth of it . consider them at your leisure , psal . 41.1 , 2. psal . 112. all to this purpose , prov. 11.25 . & 12.9 . & 19.17 . and 28.27 . adde to these the words of christ , mar. 10.30 . which though more generally delivered of any kind of parting with possessions for christs sake , are applied by s. hierome to the words of solomon , prov. 11.24 . there is that scattereth and yet increaseth , quia centuplum accipient in hoc tempore , because , saith he , they receive an hundred fold in this world . and that no man may have any scruple to interpose , 't is set in as large , and comprehensive a style , as the art , or covetous , scrupulous wit of man could contrive for his own security . there is no man who shall not — all which being put together must ( to my understanding ) make it as clear to any , that acknowledges these for scripture , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of voice were come back into the world again , and god should call to a man out of heaven by name , bid him releeve that poor man , and he should never be the poorer for it . 't is not now to be expected of me in conscience having produced this kind of proof , the express texts of scripture , to adde any second to it . i might else farther evidence it from examples , not such as moschus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will furnish you with , for i know not of what authority they are ; nor yet from s. hieromes observation , who is said to have turned over histories on purpose , and never found any merciful man , which met not with some signal blessing in this world , as the reward of that virtue ; but even by appealing to your selves , and challenging any man here present to bring but one instance of a prudent almes-giver , that hath yearly or weekly consecrated some considerable part of his revenue or increase to that use , and can say that ever he found any real miss of that , any more than of the blood let out in a pleurisie , nay , if he have done it constantly , and sincerely from the one true principle , compliance with the command and example of god , let him speak his conscience , if he do not think , that all the rest hath thrived the better for that , as phlebotomie hath saved many mens lives , letting out some ounces of blood been the securing of the whole mass , that it hath had a secret , blessing influence , a vital , auspicious infection upon the remainder , by this art of consecrating our estates , intitling god to the fence , and safeguard of them , as of his temples , and altars , that theeves , and oppressors , and devils , conceive a reverence due to them , and a kind of sacrilege to approach , or purloyne from them , as they that put the crown into their intaile , do thereby secure it to the right heir , that it can never be cut off . the poor widow of sarepta , what a strange trial made she of this truth ? when the last of her store was fetch'd out to make the funeral feast for her self and family , that they might eat and dy , that very last cake , that all that was left , she gives to elijah in his distress , and this is so farre from ruining her , that it brought a blessing on her barrel and her cruse , that she and all hers were not able to exhaust ; i might adde the poor widow in the gospel , that , if we may beleeve christ , cast in all that she had into the corban , even her whole substance ; the christians , that sold all and laid it at the apostles feet , and yet we never read of any of these , that brought himself to distress by this means . but these are ex abundanti , more than is required for the vouching of my present proposition , and of a higher strain , than what i design for your imitation . 't is time that i begin to retire , and wind up with some application , which you cannot imagine should be any other , after all this preparation , but a go and do thou likewise . and if you can but beleeve this one thing , that i have brought many witnesses from heaven to testifie , that your goodness shall not impaire your plenty , that your store shall never be lessened by so giving , i doubt not but you will be as forward to go , as any man to have you . the onely hold-back is the affection and passionate love , that we bear to our wealth , that lust , or sensuality of the eye , as the apostle cals it . 't is ordinarily observed of young men and dissolute , that they have many times a great aptness and ingeniousness and withall patience to any speculative knowledge , the mathematicks , or any such the abstrusest studies , but for moral precepts , rules of good life , they will not be digested ; and , my brethren , give me leave to tell you in the spirit of meekness , that the like , in another respect , is observed of this auditory , anything wherein their wealth is not concerned , is most readily entertained , none more attentive , ingenious auditors ; but when their profit is intrench'd on , their beloved golden idol ( of which i may say with moses , o this people have committed a great sin , made them gods of gold ) when this , i say , begins to be in danger , as the silver shrines at s. pauls preaching , act. 19. then , as it followes in that place , the whole city is filled with confusion : like that young man in the gospel , that would do any thing that christ would require , good master , what shall i do to inherit eternal life ! so far as that jesus loved him , when he beheld him ; yet when christ proceeds to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one thing is wanting to thee , go sell , give to the poor , then followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went away sad and sorrowful , sighing and groaning , as if he had been to part with blood and bowels ; and this is the ground of christs most considerable observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how hard ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how impossible ) is it for a rich man to enter the kingdome of heaven , for a worldly minded man to be a christian ? could you but reduce into order this one mighty exorbitant humour , purge out this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as s. peter calls it , this overflowing of the gall , this choler and bitterness , that lyes cak'd upon the soul , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he goes on , in the aggravating of covetousness , we english it , band of iniquity , but it signifies a complication of wickedness bound up all in one volume , mingled into one hypostasis , this legion of earthly devils , that came out of the tombes to enter into thee , and there continue crying and cutting thee with stones ; i should then proceed with some heart and spirit , & tell you that , that every man knows but such demoniackes , that almes-giving is in it self a thing that any man living , if he have but the reliques of unregenerate nature , and the notion of a deity about him , would take pleasure in it , were he but satisfied of this one scruple , that 't would not hinder his thriving in this world . 't is more blessed to give than to receive , is the apophthegme of s. paul quoted from christ , though it be not rehearsed in the gospel , and * clemens hath turned it into a maxime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is giving not possessing that signifies a man to be happy ; and this happiness the highest , and most divine sort of happiness , 't is a blessed thing to give . and of the same inclination in the worst of you , i will no more doubt , than i do of your being men , of your having humane souls about you , could you be but fortified against this one terror , were but this one trembling spirit exorcised , and cast out , this apprehension of impairing your estates by that means : now of this an ordinary jew makes so little doubt , meerly upon authority of the places of the old testament , which i cited , that he may read thee a lecture of faith in this particular . paulus fagius assures me of the moderne jewes , who have not been observed to be over-liberal , that they still observe the payment of the poor mans tithe , meerly out of design to inrich themselves by that means , and tells us of a proverb of * rabbi akiba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithes are the hedges to our riches , and on the contrary , * that there be seven kinds of judgements that come upon the world for seven prevarications , and the first is famine upon not tithing , and the second again , another kind of famine upon another not tithing , and that second plainly belongs to the poor mans tithing , when ( as it * followes ) some are full , and others are famish'd , and the third is a plague upon not obeying the law concerning the fruits of the sabbatical year , which you know , were to be left to the poor , and again that there are four seasons , wherein the plague was wont to rage especially , in the fourth year upon the non payment of the poor mans tithe the third year , on the seventh , upon the like default in the sixth , in the end of the seventh , upon default concerning the seventh years fruits , that were to be free and common , and the last yearly , in the close of the feast of tabernacles , upon the robbing of the poor of those gifts that at that time were left unto them , the * gleanings of the harvest , and vintage , the corners of the field , the fallings , &c. adde to this one place more of rabbi * bechai , though , saith he , it be unlawful to prove or tempt the lord , for a man must not say , i will performe such a commandment , to the end , i may prosper in riches , yet mal. 3.10 . and prov. 3.10 . there is an exception for payment of tithes and works of mercy , intimating that on the performance of this duty we may expect even miracles to make us rich , and set to that performance on contemplation and confidence of that promise . and 't is strange , that we christians should find more difficulty in beleeving this , than the griping reprobated jewes ; strange , that all those books of scripture should be grown apocryphal , just since the minute , that i cited those testimonies out of them . this i am resolved on , 't is want of belief , and nothing else , that keeps men from the practice of this duty , whatsoever 't is in other sins , we may beleeve aright , and yet do contrary ( our understanding hath not such a controuling power over the will , as some imagine ) yet in this particular , this cannot be pretended ; could this one mountain be removed , the lessening of our wealth that almes-giving is accused of , could this one scandal to flesh and blood be kick'd out of the way , there is no other devil would take the unmerciful mans part , no other temptation molest the almes-giver . and how unjust a thing this is , how quite contrary to the practice at all other sermons , i appeal to your selves . at other times the doctrine raised from any scripture is easily digested , but all the demurre is about the practical inference ; but here when all is done , the truth of the doctrine still [ that we shall not be the poorer for almes-giving ] is that , that can never go down with us , lyes still crude unconcocted in our stomachs ; a strange prepossession of worldly hearts , a petitio principii , that no artist would indure from us . i must not be so unchristian whatsoever you mean to be , as to think there is need of any farther demonstration of it , after so many plain places of scripture have been produced ; let me onely tell you , that you have no more evidence for the truth of christs coming into the world , for all the fundamentals of your faith , on which you are content your salvation should depend , than such as i have given you for your security in this point . do not now make a mockery at this doctrine , and either with the jew in cedrenus , or the christian in palladius , throw away all you have , at one largesse , to see whether god will gather it up for you again , but set soberly , and solemnely about the duty , in the fear of god , and complyance with his will , and in bowels of compassion to thy poor brethren , that stand in need of thy comfort , those emeralds and jacinths , that * macarius perswaded the rich virgin to lay out her wealth upon ; and this out of no other insidious or vain-glorious , but the one , pure , christian forementioned design , and put it to the venture , if god ever suffer thee to want , what thou hast thus bestowed . * dorotheus hath excellently stated this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there are , saith he , that give almes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that their farmes may prosper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and god blesseth and prospers their farmes ; there be that do it for the good success of their voyage , and god prospers their voyage ; some for their children and god preserves their children ; yea and some to get praise , and god affords them that , and frustrates none in the merchandise he designed to traffick for , but gives every one that which he aimed at in his liberality . but then all these traffickers must not be so unconscionable , as to look , for any arreare of farther reward , when they are thus paid at present , they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have no depositum behind laid up with god for them , and therefore 't is necessary for a christian to propose to himself more ingenuous designes , to do what he doth in obedience to , and out of a pure love of god , and then there is more than all these , even a kingdome prepared for him . mat. 25. i must draw to a conclusion , and i cannot do it more seasonably , more to recapitulate , and inforce all that hath been said , than in the words of malachy , c. 3.10 . bring you all the tithes into the storehouse ( no doubt but this comprehends the duty in the text , the compleveris anno tertio , the poor mans tithing ) that there may be meat in my house , and prove me now herewith , saith the lord of hosts , if i will not open you the windowes of heaven , and poure you out a blessing , that there shall not be room enough to receive it . if this will not open the misers hand , unshrivel the worldlings heart , i cannot invent an engine cunning , or strong enough to do it . thou that hast tired , and harass'd out thy spirits , in an improsperous , succesless pursuit of riches , digged and drudged in the mines , thy soul as well as thou , and all the production of thy patience , and industry crumbled and mouldered away bewixt thy fingers , thou that wouldest fain be rich , and canst not get plutus to be so kind to thee , art willing to give satan his own asking , thy prostraveris , for his totum hoc , to go down to hell for that merchandice , and yet art not able to compass it , let me direct thee to a more probable course of obtaining thy designes , to a more thriving trade , a more successful voyage , not all the devotions thou dayly numbrest to the devil or good fortune , not all the inventions , and engines , and stratagemes of covetousness managed by the most practiced worldling , can ever tend so much to the securing thee of abundance in this life , as this one compleveris of the text , the payment of the poor mans tithing . and then suffer thy self for once to be disabused , give over the worldlings way , with a hâc non successit , reforme this error of good husbandry , this mistake of frugality , this heresie of the worldling , and come to this new ensurers office , erected by god himself , prove and try if god do not open thee the windowes of heaven — shall i adde for the conclusion of all , the mention of that poor , unconsidered merchandice , the treasures of heaven , after all this wealth is at an end , the riches of the coelestial paradise , which like that other of eden is the posing of geographers , pars terrae incognita , undiscovered yet to the worldlings heart . me thinks there should be no hurt in that , if such friends may be made of this mammon of unrighteousness , this false-hearted , unfaithful wealth of yours , that when you fail , they may receive you into everlasting habitations , sure this may be allowed to joyn with other motives to the performance of a well-tasted , wholsome duty . in a word , if earth , and heaven combined together , be worth considering , the possession of the one , and reversion of the other , abundance and affluence here , the yearly wages of almes-giving , and joyes and eternity hereafter , the final reward of almes-giving , a present coronet , and a future crown , a canaan below , and a jerusalem above , if the conjunction of these two may have so much influence on your hearts , as in contemplation of them to set you about the motion , that nature it self inclines you to , and neither world , nor flesh have any manner of quarrel to feign against it , then may i hope , that i have not preach'd in vain , that what i have now onely , as a precentor , begun to you , the whole chorus will answer in the counterpart , what hath been now proclaimed to your ears , be ecchoed back again by your hearts , and lives , and the veryest stone in the temple take up its part , the hardest impenetrablest , unmercifullest heart joyn in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this shall be the summe not onely of my exhortation , but my prayer , that that god of mercies will open your eyes first , and then your hearts to the acknowledgement , and practice of this duty , direct your hands in the husbandring that treasure intrusted to them , that mercy being added to your zeal , charity to your devotion , your goodness may shine as well as burn , that men may see , and taste your good works , glorifie god for you here , and you receive your crown of glory from god hereafter . the end. a catalogue of some books printed for richard royston at the angel in ivie-lane , london . i. books written by h. hammond , d. d. a paraphrase and annotations upon all the books of the new test . by h. hammond , d. d. in fol. 2. the practical catechisme , with all other english treatises of h. hammond , d. d. in two volumes in 4o. 3. dissertationes quatuor , quibus episcopatûs jura ex s. scripturis & primaeva antiquitate adstruuntur , contra sententiam d. blondelli & aliorum , authore henrico hammond , d. d. in 4o. 4. a letter of resolution of six quaeries , in 12o. 5. of schisme . a defence of the church of england , against the exceptions of the romanists , in 12o. 6. of fundamentals in a notion referring to practise , by h. hammond , d. d. in 12o. 7. paraenesis or seasonable exhortatory to all true sons of the church of england , in 12o. 8. a collection of several replies and vindications published of late , most of them in defence of the church of england , by h. hammond , d. d. now put together in three volumes . newly published in 4o. ii. books and sermons written by jer. taylor d. d. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundayes of the year ; together with a discourse of the divine institution , necessity , sacredness and separation of the office ministerial , in fol. 2. the history of the life and death of the ever-blessed jesus christ , 2 d edition , in fol. 3. the rule and exercises of holy living , in 12o. 4. the rule and exercises of holy dying , in 12o. 5. the golden grove , or , a manual of daily prayers fitted to the dayes of the week , together with a short method of peace and holiness , in 12o. 6. the doctrine and practice of repentance rescued from popular errors , in a large 8 o , newly published . iii. books written by mr. tho. pierce , rector of brington . a correct copie of some notes concerning gods decrees , especially of reprobation . the 2. edit . now at the press with some additionals . the sinner impleaded in his own court , wherein are represented the great discouragements from sinning , which the sinner receiveth from sin it self . the divine philanthropie defended . iv. a compendious discourse upon the case as it stands between the church of england , and those congregations that have divided from it , by hen. fern , d. d. new. certain considerations of present concernment , touching our reformed church of england , by henry fern , d. d. in 12o. the history of the church of scotland by joh. spoteswod arch-bishop of s. andrews in fol. new. dr. cousins devotions , in 12o. the quakers wild questions objected against the ministers of the gospel , and many sacred acts and offices of religion , &c. by r. sherlock , b. d. in 4o. new. the persecuted minister , in 4o. new. the excellency of the civil law , by robert wiseman ▪ dr. of the civil law. notes, typically marginal, from the original text notes for div a45468-e340 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * just mart. apol. 2. eth. 4.1 . notes for div a45468-e18860 in vit. plotin . * pedag. l. 3 ▪ c. 6. * l de just . cap de offic . viri justi . * l. 2 , c. 55. * ch. 25. * lib. 7. c. 30. * ib c. 29. * c. 7. * ● . ● . c. 37. * tom 8. p. 226. a. tom. p. 88. c. * 〈◊〉 . l. 3. c. ● . * perk avo● . c. 3. p. 56. * ibid. c. 5● * p. 105 ▪ * p. 109 , 110 ▪ * in deuter. 26. * pallad . hist . laus ▪ cap. 5. * bib. pà●● . graec. vol. 2. p. 837. e ▪ tithes examined and proued to bee due to the clergie by a diuine right vvhereby the contentious and prophane atheists, as also the dissembling hypocrites of this age, may learne to honour the ministers and not to defraude them, and to rob the church. the contents heereof is set downe in the page next following. written by george carleton batchelour in diuinitie. carleton, george, 1559-1628. 1606 approx. 167 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a17985 stc 4644 estc s107556 99843255 99843255 7971 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without 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(eebo-tcp ; phase 1, no. a17985) transcribed from: (early english books online ; image set 7971) images scanned from microfilm: (early english books, 1475-1640 ; 1061:02) tithes examined and proued to bee due to the clergie by a diuine right vvhereby the contentious and prophane atheists, as also the dissembling hypocrites of this age, may learne to honour the ministers and not to defraude them, and to rob the church. the contents heereof is set downe in the page next following. written by george carleton batchelour in diuinitie. carleton, george, 1559-1628. [4], 40 leaves by t. este, for clement knight dwelling in paules church-yard at the signe of the holy lambe, printed at london : 1606. the first leaf is blank except for signature-mark "a"; the last leaf is blank. reproduction of the original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first 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illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 olivia bottum sampled and proofread 2003-03 olivia bottum text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion tithes examined and proued to bee due to the clergie by a diuine right . vvhereby the contentious and prophane atheists as also the dissembling hypocrites of this age , may learne to honour the ministers and not to defraude them , and to rob the church . the contents heereof is set downe in the page next following . written by george carleton batchelour in diuinitie . printed at london by t. este , for clement knight dwelling in paules church-yard at the signe of the holy lambe , 1606. the contents of this booke . chap. fol . 1 the state of the question is set downe , and the truth confirmed . 1 2 how tithes stood before the law. b 4. 3 how tithes stood vnder the law. where it is prooued that then this constitution of tithes was neither ceremoniall nor iudiciall , but morall . 11 4 how tithes stood in the time of the new testament . 21 5 how tithes stood in the ages of the church after the apostles , wherein the point in question is confirmed by the testimonie of fathers without contradiction , vntill antichrist by vsurped authoritie disordered the church . 24 6 the obiections answered , and the point in question confirmed . 35 to the most reuerend father in god , my very good lord , the lord archbishop of canterbury his grace , primate and metropolitane of all england , and one of his maiesties most honourable priuie counsell . svch hath beene the preiudice of the times ( most reuered father in god ) not in this age onely , but in many ages of the world heeretofore : that many truthes haue lien either neglected , as couered in the dust , or oppressed by the countenance and multitude of such as commonly are ready to condemne the thing , which they will not vouchsafe to vnderstand . the feare of which censures hath moued me to suppresse for a long time , that which i had written of this question . in which purpose i should still haue continued , if the reasons of other had not more preuailed with me then mine owne opinion . being therefore perswaded of your graces fauourable acceptance , i haue presumed to offer this as a pledge of my dutie , which as it was intended for the seruice of the church , so to whom may it more worthily bee offered then to him , who as in place , so in care and resolution sitteth to aduance the good estate of the church . in offering heereof my case is strange and singular , for i must do it with protestation , that i am far off from thinking that the thing for which i plead will or can be effected , onely the opinion which many haue conceiued of your graces wisedome and courage , for the aduancement of the churches oppressed estate , doth incourage mee also to thinke that by your graces care the oppressions of the church may be mollified , if not remooued : that the malice of iniurious customes and prescriptions against the church may be abated : that the vse of impropriating may now at least be staied from proceeding to any further greauance of the church . in which seruice of the church , as you shall heereafter leaue a memorable name to your selfe : so in the meane time you shall stir vp the prayers of many for your preseruation and continuance for the good of the church of god , who with his plentifull graces blesse and direct your wayes to his glory and the comfort of his church , through iesus christ. your graces in duetie and in the seruice of the church to be commaunded . george carleton . to the reader . seing wee are fallen into these last times , times dangerous and filled with much euill , wherein the furtherances of pietie doe dayly decrease , and the church her selfe euen with that small portion which shee hath left , is become an vsuall praie , either to the prophane atheist , that will violently rob her , or to the cunning hippocrite that vnder pretence of long prayers will deuoure gods house : i thought it fit to recommend this learned treatise to the indifferent reader , that men of place in the common wealth , indued with knowledge to support the truth , may make a conscience to assist the clergie for obtaining their owne right , least vnder coulour of some vaine title or pretense of custome , the lord himselfe complaine both against them and vs , that his house is a house of prayer , and we haue made it a den of theeues . our land , i confesse , is faire and blessed like the kingdome of canaan , but many of the people are like the anakims , that eate vp the clergie thereof : and though iosias were a good king , yet the times were euill , and a punishment of the former sinnes reserued in gods iustice to the dayes that followed . and howsoeuer wee cannot with iosua finde kings in this caue , yet i feare mee , wee may fetch out more then fiue times fiue of our great families made richer by the spoiles of the church , who haue either come in dissemblingly like icroboams wife , or boldly like pharo to the israelites , saying of the clergie , this people is stronger then we are , come let vs work wisely with them , least they multiply , and without a witnesse , the leprosie of gehezie sticketh so fast vnto their families , as many of our most auncient houses , i am perswaded , haue beene ruinated by this meanes , for the church liuing dealeth as the arck with dagon , casteth that downe which they had of their owne . if some of them delt but as dauid with saul , cut off the lap of our garment it were well ( yet i would wish them to haue remorse for it ) but to vse the clergie as the king of the children of ammon did the messengers of dauid ( who shaued of halfe of their beards , & cut off their garments in the middle ) it is a contempt which the lord wil not suffer to escape vnpunished . now i doubt not but the diligent perusing of this treatise shall so perswade the consciences of all that are not alreadie forestalled by some great sinnes , that tithes are the lords portion , holy to himselfe , that this portion he hath giuen to his ministers that serue at the altar , and so consequently that they may not safely detaine that from the clergy which belongs vnto them , but rather make restitution with al humilitie , and desire the lord with penitent harts to receiue at our hands the tenth part , which in a peculiar manner holily is his owne portion ( for by another right , the cattell are his , that are on a thousand hils ) that so in mercy hee may blesse vnto vs , the nine parts that remaine of all our substance , this fruit if it shall bring vnto thee that readest , and rest and peace to the poore clergy , that are torne with contentions for their owne right , wee shall haue iust cause to reioyce for thy good , and be ready to recommend our further paines to tho blessing of thy prayers , and the benefit of this church . lambeth . ianu. 4. 1606. william covell . chap. i. the state of the question is set downe , and the truth confirmed . concerning tithes ( so farre as i could learne ) there haue beene three opinions : first , that tithes are meere almes , and that the ministers of the word haue right to nothing , but should liue in high pouertie . this opinion seemeth first to be brought by those who were called waldenses , vpon the abuse of tithes , which they saw vnder the church of rome . it is recorded an opinion of theirs , by a writer whose name is not expressed , in the last aedition of catalogus testium veritatis , tom . 2. lib. 15. this opinion iohn wiclif and his schollers receiued from them , as he receiued matters of greater importance . it is recorded the opinion of iohn wiclif by one thomas waldensis . and among those articles of iohn wiclif condemned by the counsell of constaunce , this is one , art. 18. wiclifes schollers held the same : iohn hus a bohemian , william thorp an englishman , as appeareth by their examinations , recorded by maister fox . the same opinion hath beene since taught by anabaptists , and trinitaries , as may be seene in a booke , de antithesibus veri & falsi christi . anno dom. 1568. albae iuliae . the second opinion is , that tithes are not due by gods law , that is , a determinate quantitie is not prescribed in the word , but onely as these men say , a reasonable or competent maintenance is inioyned . this is the opinion of them of the church of rome , as bellarmin declareth , the same is much receiued among our latter writers of the reformed churches , which onely shew of a generall approbation in this opinion , hath forced me many times , i confesse , to lay aside my pen , thinking it much more safe to erre with this approbation , then to striue for the truth against such a streame of gainesayers . for i will not thincke that of our men who haue laboured in reformed churches , which others might say , that they haue denied tithes to be due to the church , vpon a detestation of popery , wherein tithes were so much abused : but this i thinke , that they intending greater points of doctrine , suffered this to lye lesse regarded , and in a manner forgotten , as a thing not altogether so necessary , as those other points wherein they made especiall choise to labour . then the reuerend regard of their names , their persons , their labours being remooued from this question , we take this opinion vnsound , and of lesse probabilitie then the former . the third is , that tithes are due to the ministers of the church , by the expresse word of god. this is the iudgement of the auncient fathers , from the beginning without crose or contradiction , vntill the supreame authoritie of the bishop of rome tooke them away by the meanes of impropriations . this is the conclusion which we purpose heere , god willing , to confirme : first we will refute the two former opinions : then open the story of tithes , and confirme the point in question : last wee will aunswere obiections . the first opinion that tithes are almes , implyeth also those seuerall braunches which bellarmine for inlarging controuersies , maketh seuerall questions , or questionable errors . that they are not to be payed to euill ministers , and that all ministers must resolue to liue in high pouerty , as it was tearmed . this opinion is thus ouerthrowen by the words of the apostle : who goeth to warfare at any time at his owne cost ? who planteth a vineyard and eateth not of the fruit therof ? or who feedeth a flock and eateth not of the milke of the flocke ? the reason stands thus , if he that goeth to warfare may of duty chalenge his wages of the people for whom he fighteth , or he that planteth a vineyard may of duety challenge to eate thereof , or hee who feedeth a flock may of duty challenge to eate of the milke of the flock : then the minister fighting for the people against their spirituall aduersaries , planting a vineyard among them , feeding a flock in feeding them , may challenge of duty his reliefe , not beg it as almes : but the first is true ; therefore the second . out of which reason of the apostle drawen from these examples , it appeareth farther , that by the law of nature the teachers are prouided for , because by the law of nature he who goeth to warfare must bee prouided for , by them who set him to that seruice : by the law of nature hee who planteth a vineyard eateth of the fruit : by the same law hee who feedeth a flock eateth of the milke . if it bee said , that almes are also to be giuen by the law of nature , for answere wee must obserue this distinction betwene almes , and that thing for which the apostle heere pleadeth . if almes be not giuen it is a breach of charitie : but if this bee denied , of which the apostle speaketh , it is a breach of iustice . for as it is iniustice to denie wages to him whom you appoint to fight for you , or to debarre a man from the fruit of that vineyard which he planteth , or to denie him the milke of a flock which he feedeth : so is it in like manner iniustice to denie the minister that maintenance for which the apostle pleadeth . now if it bee iniustice to denie the ministers maintenance , then he hath a right and part in the goods of those whom hee teacheth , for iustice giueth to euery man his owne , and not one mans right to another : whereby it is euident that the minister hath a part and right in their goods whom he teacheth : now to take this is not to take almes but to take his owne so then by this reason almes are assuredly ouerthrowen , because almes are not of duty and iustice to bee challenged , as these things are : therefore the ministers maintenance standeth not by almes but by iustice ; as the souldiers wages stand not by almes but by iustice ; as by iustice not by almes a man may eate the fruit of a vineyard which he planteth , or of the milke of his flock . the same is confirmed by those words , the labourer is worthy of his wages : no man saith , the begger is worthy of almes . now he that saith , the labourer is worthy of his wages , sayth that of iustice hee may challenge it , not beg it as almes ; for in as much as it is wages it is due by iustice , but no almes are due by iustice , for so should we take away all difference betweene iustice and charitie : therefore if almes , no wages : if wages , no almes . the second opinion faith , not tithes , but a competent maintenance is due by gods law , and this is vrged to be most agreeable to the apostles times , the words are onely altered , otherwise this is the same with the former that saith , that tithes are meer almes ; for this opinion bringeth in with it these consequences : first , that tithes , as tithes , are almes ; for he that denieth that they are to be payed of duty and iustice , proueth them almes : secondly , that ministers may not claime any thing out of gods word , and this also proueth almes . for he that saith to his parishoner , tithes i cannot claim , and therfore no certaine thing out of the word , yet somewhat in conscience you should contribute vnto me , what doth he else , but leaue it to the choise of him to giue what he list ? and what is this but almes ? if it be said , the people may agree to giue a certaine stipend , yet this is no otherwise then as they may agree to giue almes . if any obiect that the prince or maiestrate may appoynt a certaine competent maintenance , as this indeede is the common hold ; i would haue it noted that they who vrge this , forsake the question which they pretend to decide , for this opinion of a competent maintenance is holden as agreeable to the apostles times : but when they referre the matter to princes , this is no way agreeable to those times . for it will neuer be proued that either then , or at any other time , princes did take order for this competent maintenance . then this fancy of a competent maintenaunce , wee reiect for these reasons : first , it is not written or commaunded in any scripture , therefore we haue nothing to doe with it . let them who maintaine it , shew scripture for it , and we yeeld . secondly , it can not by any deduction be drawen from scripture , therefore it may not be receiued , for those reasons that are brought in to proue it , as that the lord hath ordeined that they who preach the gospell should liue of the gospell , and such like : these i say , doe onely proue the ordinarie maintenaunce of the ministery , for they speake of the lords ordinance . now the ordinary maintenance of the ministers , is a perpetuall ordinance , which either hath alwayes beene vsed , or ought alwayes to be vsed in the church . but certaine it is , that this competencie is not the ordinary maintenance . thirdly , this competency was neuer in vse from the beginning of the world to this day . now it is absurd to say that it is the ordinary maintenance of ministers , which neuer was in vse in any age . fourthly , it crosseth the vse of the apostles times , because this competency is at the ciuill maiestrates appointment , that vse was not , this must be gotten by compulsion , that was not , this is not almes in their opinion who maintaine it , that was . of the apostolike times , wee shall consider in due place : now we reason thus . that which neuer was in vse at any time in the church , ought not to be held the ordinary maintenance for ministers : but this competent maintenance was neuer in vse . for beefore the law , tithes were payed by the patriarks to the priests : vnder the law tithes were appoynted to the leuites and priests : in the apostles times there was nothing but almes , as will appeare when we speake of those tymes . after the apostles times , tithes were in vse againe , this competency neuer had place in the church . and euen there where tithes are taken away from the church , and put in lay mens hands : yet there is no competencie established to supply that which was taken away : the scripture commands it not , no prince hath at any time ordained it , it neuer was , and therefore as we may well thinke neuer will be . now to make the ministers ordinary maintenance ( for that is it we seeke heere ) to stand in such a thing as neuer was , and by likelihood neuer will be , seemeth much vnreasonable , and therfore because it standeth with much better reason to denie this opinion , then to hold all the absurdities depending vpon it , following the best reason we thinke it necessary to hold , that the ordinary maintenance of ministers ought not to stand in this vncertaine competency , which is onely a deuise in the braines of some men , and neuer came into practise in the church . againe the ministers maintenance must be and is generally acknowledged a morall constitution , but that this competency is no morall constitution it appeareth , because euery morall duty ought alwaies to be done , and sometimes hath-ben done by the godly ; but this competency ought not alwaies to stand , and will hardly be proued to haue ben done at any time , therefore surely not morall . now in tithes it is far otherwise for we will shew , they ought alwaies to bee obserued , and euen then when they were not payed , yet stood they alwaies the ordinary maintenance . moreouer to maintaine ministers is a seruice of god , but all the parts of the seruice of god are deliuered in the word , therefore this competency must either be shewed out of gods word , or taken for mans ordinance , and not gods. further in this competencie many , i take it , are deceiued , for euery man will take vpon him to define a competent maintenance : and that they call competent , which they thinke ( as men deuiding their almes ) may suffice a minister . but the scriptures speaking much of this maintenance , doe neuer tearme it a competency , or that which sparing men in their sauing humour may call sufficient ; but an honourable maintenance , and sometimes double honour . now there would be found a great difference between that which the scriptures cals an honorable maintenance , and that which men distributing their almes do commonly account sufficient . then this competency must either be ordained of god , or by man : if by god , it is tithes , for no other maintenance ordained by god can be shewed : if by man , then it is not gods ordinance ; now we seeke gods ordinance , what god hath ordeined for ministers , not what man appointeth . if any man say , it may be mans ordinance , and yet allowed by god , or that god ordaineth the generall , but man appointeth the particular manner : we must intreat him to shew vs where god alloweth man either to make such an ordinance , or to change the parliculer which god hath ordained , seeing the lord himselfe hath once ordained a maintenance , that must stand , vntill it can bee shewed that god hath giuen liberty to man to change it . heere it must bee well remembred , that to maintaine ministers is a part of the worship of god , for thus iacob did worship god. gen. 28. 22. and therefore if the maintenance be withdrawen , god is robbed saith malach. 3. 8. god is moccked sath paul gal. 6. 6. 7. for of gods ordinaunces some are ciuill and doe not immediately touch the worship of god : some are holy , which touch the worship of god immediately : when we speake of this ordinance , it may not be consounded with ciuill ordinances , for maiestrates are gods ordinance , but ciuil : in such ciuill ordinances , the particular manner thereof is left to man. but in gods holy ordinances , such i say as belong to the immediate worship of god , it is otherwise : for in such things mans inuentions haue no place , then they who say the generall ordinance is gods , but the particular manner thereof may be from man , do by consequence hold the ministers maintenance to be a ciuill ordinance , not holy , which opinion i suppose no man of knowledge and learning will defend . but if we once leaue this opinion , and confesse directly that the ministers maintenance is no ciuill ordinance , but holy , belonging to the morall immediate worship of god , then must it needes follow that man hath no authoritie therein , to inuent or deuise any particular manner , but must take it as it is appointed by god. then if it must be graunted , that one of these three is gods ordinance , almes , this competency , or tithes : it is certaine , first that almes in this point , and for this vse are not ordained by god : it is no lesse certaine that this competencie is not gods ordinance , because god no where appointeth it , the church neuer vsed it : where vpon it followeth that for the maintenance of the ministery , there is no other ordinance , then tithes . chap. ii. how tithes stood before the law. for the better satisfaction to the reader , and seruice to the truth , the labour would not seeme vnprofitable , if wee drew as it were the story of this question along from the beginning to this time , which thing cannot be done exactly , because this matter is not remembred exactly by the auncients , and wee must not so much stand vpon narration , as vpon disputation : but out of such remembrances as i could light on , i thought good to obserue how men of all ages haue thought of this point , that when it appeareth that the opinions which i reiect are altogether new , and without any testimonie or shew of antiquitie , men may be intreated more indifferently to think of the matter , at least i may seeme not vnworthie of pardon , if i erre in this point , when it shall be seene that i follow not onely the reasons which seeme best , but all antiquity , none contradicting till of late yeeres . for orders sake we wil first consider how this stood before the law , then how vnder the law , afterward how in the apostles times , and somewhat after . last of all , how in the time of the fathers . before the law was giuen , we finde tithes vsed by the godly , as a part of gods seruice . first , we will shew that by the law of nature , euery man was bound to giue something to god , of those temporall blessings which god giueth , then it shall appeare that this ( somewhat ) was turned into tithes . gen. 4. it is thus written . cain brought an oblation to the lord , of the fruit of the ground . abel also brought of the firstlings of his sheepe , and of the fat of them , and the lord had respect to abel , and his offering , but vnto cain & to his offring he had no regard . it is expresly noted in the text , that abel offered the best of his flock , de primogenitis , & pinguissimis , the first , fairest , and fattest , which shewed the sinceritie of his heart . in cain no such thing is noted , but the contrary vnderstood , whether cain did offer the tenth of the profit of his ground , and abel the tenth of his sheepe , that question i moue not heere , there is nothing expresly eyther for it , or against it : but out of these words this i obserue . first , that to offer to god of such goods as god doth blesse men withall , was from the beginning accounted a part of the seruice of god , for cain and abel both offered , knowing it was looked for at their hands . secondly , it is hence manifest that they who offer their goods to god , may not offer the worst , and serue god like s. antony his pig , with that which they make least account of : but they who serue not god with the best of their goods , are found to be followers of cain . thirdly , it appeareth also , that if there were not , neither euer had beene any ministerie ordained , yet notwithstanding men should haue stood bound to offer of the best of their goods to god , for this offering seemeth to haue beene , before a ministery was established . if any shall contend heerein , that these offerings were not tithes , i striue not , though with faire probabilitie i might , but thus much appeareth : that by the law of nature presently after the creation , men did thinke in conscience themselues bound to giue the best of their goods to god , as knowing that this was the will of god. it is likewise to be noted that god who from the beginning , as heere we see , hath a right in euery mans goods , may dispose his owne right as it best pleaseth him : but in disposing this his right to his ministers , hee disposeth and giueth it by the name of tithes . and this is that right which we seeke out , not what man bestoweth , but what god giueth to his church out of his owne right , which right of the lord in euery mans goods , is declared heere in the beginning , and the same right of the lord in euery mans goods remaineth vnto the end of the world . this right which the lord hath in euery mans goods , himselfe nameth tithes , and who knoweth it better then he ? when a man would offer this right to god , who knoweth how to offer him his owne ? who knoweth how to keepe such a rule in this action , as to assure himselfe that the thing which he offereth is the lords part , as being neither more nor lesse then that which god hath manifested to be his owne part . it followeth therefore that in offering to god this right , men must either offer tithes or else what themselues list , not what god prescribeth . now these offerings whatsoeuer they were , were offered as tithes , and whosoeuer offered in this sort afterward , offered tithes , because god had manifested that the right which from the beginning he hath in euery mans goods , is tithes . and therefore as soone as it can bee shewed that ther was a priest , then will it also appeare that tithes were payed vnto the priest of the lord. now in the 14. of gen. there is expresse mention of the priest of the most high god , and withall expresse mention of tithes payed vnto him : the words are these , and melchisedech king of salem brought foorth bread and wine , and hee was a priest of the most high god , and hee blessed abraham &c. and abraham gaue him tithes of all . and vnto these words that which the apostle obserueth heb. 7. where he proueth two things : first the greatnesse of christs priesthood aboue the leuiticall ; this hee proueth because melchisedech did blesse abraham , for without all doubt the lesse is blessed of the greater : then he proueth not onely the greatnesse , but the perpetuall and vnchaungeable estate of christs priesthood , wherein it differed also from the priesthood of leuy . this he proueth in melchisedech , and by him in christ , because leuy in abraham , payed tithes to christ in melchisedech , for ( saith the apostle ) heere men that die receiue tithes , but there hee receiueth them of whom it is witnessed that hee liueth . out of these words wee draw these obseruations . first , that vnder the law of nature , tithes were to bee payed to the priest of the most high god , for these things are expresly deliuered that melchisedech was priest of the most high god , & that abraham gaue him tithes of all . secondly , that this practise of the patriarks is commended by the apostle in the new testament , which sheweth that is no wil-worship deuised by them , but warranted from god , therefore we conclude , it was vndoubtedly ordained by god , albeit the time and first institution hereof be not exactly declared , yet that it was ordained of god it appeareth aswell by that which we haue said , because that right which from the beginning god hath in euery mans goods , is declared by the practise of the patriarks to be tithes : as also because leuit. 27 it is said , tithes are the lords , holy to the lord , which words are not leuiticall or ceremoniall , as hereafter shall appeare , but declare , that tithes were the lords alwaies , and that the lord euen from the beginning hath thus declared what part he hath in euery mans goods . and vpon this ground and reason the patriarks payed tithes before the law . thirdly , we note that ordinarily the priesthood ( before the law giuen ) was annexed to the eldest of the house , the first borne , as here to melchisedech , which is thought to be sem , the eldest sonne of noah , as lyra noteth , and the yeares agree : for sem being an hundred yeares old , begat . arphaxad , two yeares after the floud , and liued after that , 500. yeares . gen. 11. 11. the end of which 500. yeares , falleth in the 50. yeare of isaac his age , ten yeares before the birth of iacob and esau. the lord afterward tooke the leuites to his seruice , in place of the first borne . num. 8. 16. this ordinary course was sometimes broken , and the birth right went from the eldest to another , yet thus much was alwayes without chaunge , the priesthood did follow the birth right , and tithes the priesthood . fourthly , leuy payeth tithes in abraham , whereby it appeareth that to pay tithes is not a ceremonie , for if it were , then should not leuy be noted heete for paying tithes , that thing cannot be a leuiticall ceremonie , which is contrary to the leuiticall ordinances : but that leuy should pay tithes is contrary to the leuitical ordinances , which ordaine that tithes should be payed to leuy . now because it is against the ceremonies of the law , that leuy should pay tithes , therefore when leuy payeth tithes , he payeth them not as a ceremony of the law . fiftly , we obserue that before the law tithes were paied to christ , so saith the apostle , heb. 7. 8. heere men that die receiue tithes , but there he receiueth them , of whom it is witnessed that he liued . in which words the apostle proueth , that in melchisedech christ receiued tithes . now if tithes were payed to christ before the law , what reason may be brought why they should not likewise be payed vnto christ after the law ceased . againe , tithes payed to melchisedech are here brought by the apostle , as a reason to proue the perpetuitie of christs priesthood , therefore tithes must be payed as long as christs priesthood standeth . let the reason of the apostle be considered : men that die receiue tithes heere , the leuiticall tithes are but for a time , but when leuy himselfe payeth tithes ( as before the law it was , and after the law it must be ) then are they giuen to him of whom it is witnessed that he liueth . then from these words of the apostle there is a difference obserued , betweene tithes as payed to leuy , and as to christ : as to leuy they stood for leuy his time , but tithes die not with leuy : for they are still to be payed to him of whom it is witnessed that he liueth . sixtly , hence we vnderstand the manner and reason of paying tithes to leuy , for tithes are the lords , as a right in euery mans goods from the beginning to the end of the world . all tithes are the lords , holy to the lord , leuit. 27. 30. he gaue them for a time to leuy , so long as leuy should serue the tabernacle and no longer , when leuy ceased to minister at the alter then tithes ceased to be due to leuy , but tithes then ceased not to be the lords , for as they were his before the law , so they stand his for euer ; because the lord can neuer loose that right which at the beginning he had in the goods of euery man. seauenthly , whereas a question may be moued , whether the tithes which abraham is said heere to pay to melchisedech , were tithes of the spoiles ( as some thinke they were ) or of his owne goods : i thinke the opinion and reason of the most iudicious interpretor is heere to be followed , that abraham payed tithes , not of the spoiles , but of his owne goods , because abraham would not practise his liberalitie of other mens goods , but of his owne . and in the text it is said , that abraham had lift vp his hand to the most high god possessor of heauen and earth , that hee would not take so much as a thread or a shoe latchet of that which was taken , which he yeelded to the king of sodom , prouiding onely to aner , escol , and mamre their portions . it is then more then probable that he payed no tithes of the spoiles , seeing he would not account any part thereof his owne . eightly , if abraham payed tithes to melchisedech of his owne goods , the question may be moued , whether he payed them yeerely or no ? to which question in direct words we haue no aunswere , and therefore wee may bee content to be ignorant where the scripture teacheth not , but in probabilitie it seemeth hee payed yeerely , because they were yeerely payed vnder the law ; for tithes were not first instituted to be payed vnder the law , but before , and the same reason was before , which was vnder the law , for the priest , to whom ( as lyra speaking from these scriptures , saith tithes were due before the law ) was no lesse yeerely to bee honoured then afterward ; and they who liued before the law had as much reason to shew their gratitude and obedience to god , as afterward . neither could the distance of place be any hinderance in this matter , for abraham dwelt at hebron ouer against sodom , and metchisedech at salem , which in the iudgement of iosephus is hierusalem , both in the tribe of iuda , not far a sunder . ninthly , whereas against this , it may be obiected out of the words of the apostle , heb. 7. 4. that abraham gaue to melchisedech tithes of the spoyles , for answere we must call that translation in some question which translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoyles , some learned men of late translate it so , but it was not so vnderstood in former times . ierom. translateth it ; de praeciputs , if it might be plainely shewed , that the word in the vse of good authors is taken for spoyles , then we might make lesse question heere . in the meane time we may doubt . it is commonly taken of the autors of the greeke tongue for primitiae , and sometimes pro primitijs manubiarum , but simply for spoyles , not that we know , the seriac translation taking the word in his vsuall sense , hath thus : to whom the patriarch abraham gaue tithes and first fruits . isidorus saith , abraham decimas substantiae post benedictionem dedit melchisedech , sicut sucerdotibus benedicentibus sibi populus secundū legem decimas dabat . lyra saith , abraham dedit decimas ipsi . melchisedech cui debebantur tanquam sacerdoti . tenthly , admit ( last of all ) that abraham gaue tithes of the spoyles ( which thing we cannot yeald without better proofes then we haue yet seene ) this is so far from crossing the right of tithes , that rather it confirmeth all more fully , for if abraham gaue tithes of the spoyles , much more then of his owne goods , the whole course of the apostle his speach proueth no lesse , for how can any mans conceit be satisfied with the tithes of the spoyles onely , considering the apostle speaketh so much of abraham his paying tithes , insisting so long in it , drawing an argument of such weight from it : he whose kindred is not counted among them , receiued tithes of abraham , ver . 6. heere men that die receiue tithes , but ther he receiueth them of whom &c. ver . 8. leuy also which receiueth tithes , payed tithes in abraham , ver . 9. if there were no other tithes giuen by abraham to melchisedech , but of those spoyles onely , why is this compared with liuiticall tithes , which were payed yeerely ? would the apostle vse this manner of speech of one onely action , vnlesse it shewed the common vse and practise how tithes were then payed to the priest , as by common vse and practise they were afterward payed to the lenites . by this then it appeareth out of the story of melchisedech that tithes were , and are to be payed to christ alwayes , aswell after as before the law . let vs consider the next testimony we finde in storie before the law : the next is gen. 28. where iacob voweth to pay tithes of all that god will giue him , the wordes are these : then iacob vowed a vow , saying , if god will keepe me in this iourney which i goe , and will giue mee bread to eate , and clothes to put on , so that i come againe to my fathers house in safety , then shall the lord be my god. and this stone which i haue set vp as a piller , shall be gods house : and of all that which thou shalt giue me , i will giue the tenth to thee . out of these words it appeareth that it was the generall opinion of the godly before the law giuen , that tithes ought to be giuen to god , for otherwise iacob did offend , vnlesse he knew that this thing pleased god , as being appointed by him . but because abulensis out of this place would proue tithes not to belong to the law of nature , that matter would be examined : his reason is , because iacob vowed tithes ; now a vow , saith hee , is not of those things which belong to the law of nature . but abulensis himselfe perceiuing that this proposition is not true generally , frameth an obiection against himselfe , that by remouing the obiection be might the better settle that which he taketh to be the truth : his obiection is , that a man may vow that which belongeth to the law of nature ; as not to commit adultry , which obiection he answereth thus : a man may not vow such things with condition , but absolutely . now saith he , iacob vowed tithes with condition , therefore they are not such things as are contained in the law of nature . bellarmins words are much more peremptorie : impium fuisset vouere decimas , si absoluté fuisset obligatus eas soluere . these words indeed being examined by the popish doctrine of vowes , may stand as a glos fit enough for a corrupt text , but being axamined by the truth of god , they shall finde no place to stand in . first , where abulensis saith , a man may not vow a thing belonging to the law of nature conditionally , it appeareth to be false , because as himselfe yeeldeth , a man may vow not to commit adultery , so he must yeeld that a man may likewise vow to honour his parents , if god will prolong their liues , this is conditionall and no lesse lawfull then the other , and he that maketh it , can keepe it onely conditionally , so long as god will suffer his parents to liue , if they dye , he is freed from the possibilitie of performing his vow : so he that voweth tithes , can vow them no other way , but conditionally , if god will blesse him with goods , as iacob doth , for it he haue nothing , he is freed from the possibilitie of performing his vow . other obiections of abulensis shall be answered in their place . though the obiection be answeared , yet somewhat may happely stick in the minde of the reader , and we as seeking a truth , would cast all obiections without fauouring , for i protest , i haue so captiued my sences to the truth , that against the knowen truth i dare not stirre , therefore i will freely open what i can . to that obiection , that no morall thing may be vowed , because we are bound without a vow to performe such things : this answere may stand , that albeit we be bound without a vow to such things , yet it is lawfull to vow them , that we may be stirred vp with more exact care and zeale to such duties , as not onely god hath bound vs , but we also binde our selues . now that it is lawfull to binde our selues to those duties , whereto god bindeth vs , it appeareth by the commended practise of the godly at all times . the people were bound to serue the lord in the time of asa , no lesse then at other times , yet they made a couenant and sware to serue the lord , 2. chron. 15. 12. 14. dauid was bound without an oath or vow , to keepe the righteous iudgements of the lord , yet he bound himselfe by an oath : i haue sworne and will performe it , to keepe thy righteous iudgements . psal. 119. 106. and whereas dauid speaketh so often of paying his vowes vnto the lord , the thing vowed and to be payed is morall . psal. 50. 14. offer to god praise , and pay thy vowes to the most high . psal. 56. 12. thy vowes are vpon mee , o god , i will render praise to thee , for thou hast deliuered my soul from death , &c. and albeit things ceremoniall might be vowed vnder the law , yet no otherwise but as they drew to some morall duetie . and therefore when the people in vowing things ceremoniall did so stick in the ceremonie , that they looked no farther , then are such vowes reproued , and they are taught , that the vowes which please god , are obedience , a contrite heart , and such like . this which i haue said will answere another obiection . if tithes were alwaies the lordes , wee cannot vow them , for a vow must bee of a thing that is ours . iacob then vowing tithes , sheweth that they were not alwaies the lords , the answere is plaine out of that which hath bene said . it is lawfull to vow vnto the lord that which is not ours , but his . for what thing is more the lords , and lesse ours , then our obedience , yet we vow it , binding our selues by a new promise to that whereunto the lord hath bound vs by dutie . and therfore as dauid did vow to performe that obedience to god , which otherwise he was bound to doe without a vow : so iacob doth heere vow to pay tithes , though tithes be the lords right ; when this obedience commeth from a willing minde ; it is acceptable : now a vow serueth to shew a resolued and willing minde . hauing done with the obiections against this place , let vs gather hence such obseruations as may confirme our purpose . first , it is euident hence , that iacob did not account tithes any part of the iudicials , because no part of the iudicials were to be offered in a vow to the lord , but eyther things morall were vowed , or ceremoniall as they lead men to morall obedience . the reason is , vowes were a part of gods seruice , and iudicials belonged not to the seruice of god , but were of things common , and for the ciuill gouernment of men . secondly , it must be considered that the thing wherein iacobs vow standeth principally , is in these words , this stone which i haue set vp as a pillar , shall be gods house . some interpretours take this to be the place where abraham offered isaac . lyra saith , that all interpretours take it generally for that place where ierusalem stood afterward . iacob saying it should be the house of god , signifieth it should be as a temple where god should be worshipped , now vnto the house of god he ioyneth tithes . thirdly , if therefore the question be mooued , in what sort these tithes were payed which are heere vowed , whether as things giuen immediately to god , as were sacrifices , or vowed to god , that is to the priest of the most high god ? i would gladly learne of other in such questions , but in the meane time , vntill i can learne a better answere , i thinke it best to vnderstand the manner of iacobs paying tithes , by the practise of his grandfather abraham , who payed them to the priest of the most high god. and therefore iacob after that example vowing to pay tithes , may best be vnderstood to pay them to the priest . thus far hauing spoken of the time before the law , so far foorth as scipture speaketh of tithes : before we come to the time vnder the law , let vs consider how heathen men , hauing not the knowledge of the law of god , but onely directed by a glimps of the light of nature , did iudge that tithes were to be payed to such gods as they worshipped , wherein howsoeuer they were corrupt , yet in that corruption may be seene some sparks of the light of nature before the law . i will not bring all , but onely of many testimonies will shew a fevv , wherby a man may iudge of the rest , and vnderstand how this question hath beene conceiued euen among the heathen . cyrus king of persia when he had ouercome the lydians , offered the tithes of all to iupiter . among the romans the custome was ancient of offering tithes to their gods . camillus vowed tithes to the goddesse called mater matuta , in case hee should ouercome the ueians . after the victory in low of the tenth a cup of gold was sent to delphi , weighing eight talents , as plutarch witnesseth in the same place . it is reported of lucullus that hee grevv rich because he obserued the vse of paying tithes to hercules . for that this was an ancient custome among the romanes , macrobius proueth out of varro , who writeth that it was the common custome among the anucients , vouere decimam . herculi . diodorus siculus opening the reason of that custome saith , that when hercules was friendly entertained by potitius & pinarius , he promised a happie life to such as should offer him the tithes of all their goods , which practise he saith remained in rome till his time , multi enim romanorum non solū medio cui sensu , sed qui ditissimi suat habiti , decimas herculi vouerunt , posteaque fortunatio res facti bona sua ad quatuor talentorum millia herculi sacrarunt . in which place hee reporteth the same of lucullus , which after him plutarch obserued . xenophon witnesseth that others vsed to pay tithes to apollo . neither was this thing obserued onely among the ciuill nations , but euen so far as the sence of manhoode reached it was spread also among the barbarous people . plinie writing of the sabaeans and aethiopians , saith that in the spices , which those countries yeeld abundantly , the marchants may not meddle with any ; before the priests haue laid out the tenth to their gods . and ( which one generall testimony may stand in place of many particulars ) festus saith : decima quaeque veteres dijs suis offerebant . which vse being so generall among all nations , doth shew , that euen from noah it was dispersed among all people ; though much corrupt in them , yet bearing in it selfe euident signes that it came from the incorrupt light of nature before the law giuen . for what other reason can be giuen why such an apparant resemblance of gods truth , should bee kept and dispersed so far among all nations ? and heereupon , i take it franciscus iunius departing from the iudgement of other learned men whom otherwise he reuerenceth , vvas moued to say thus much , decimae iure omni post hominum memoriam deo fuerunt sacrae . what is that , iure omni ? but aswell vvritten in the consciences of naturall men , fortified by priuiledges of princes , as expressely declared in the word of god. thus hauing declared so far as wee can learne , how tithes stood before the law , let vs consider the same in the time of the law . chap. iii. how tithes stood vnder the law. where it is prooued that then this constitution of tithes was neither ceremoniall nor iudiciall , but morall . this being first out of controuersie , that during all that time between the law first giuen , and last abrogated , tithes were to be payed to the leuits by the commandement of god : the first question may bee , whether tithes had their first institution and beginning in the law . wee aunswere shortly , tithes were not first instituted in the lavv , but long before , euen from the beginning . what then was instituted in the lavv ? all that vvhich concerning tithes was instituted in the law , was that tithes should bee assigned to the leuites so long as they serued the tabernacle : this will appeare if wee consider the first and most principall places , wherin tithes are mentioned in the law . the first is leuit. 27. the words are these . all tithes of the land both of the seede of the ground , and of the fruit of the trees is the lords : it is holy vnto the lord. euery tithe of bullocke and sheepe , &c. this is the first place that speaketh of tithes : in which words there is neither institution nor assignation , but a simple declaration of the lords right . and heereunto the next place , behold i haue giuen the children of leuy all the tenth of israell for an inheritance , for their seruice which they serue in the tabernacle of the congregation . these two places are first in order , and principall vnto which wee must refer all that which in the law is spoken of tithes : the first testimonie declareth the lords right , the second sheweth that out of his owne right the lord assigneth them to leuy , i haue giuen them to the children of leuy . it containeth the end , and condition of the assignation , for the lord assigneth tithes to leuy , onely for the time of their seruice at the tabernacle , for their seruice which they serue , &c. by this we may distinguish what is leuiticall , and what is perpetuall in tithes . this proposition , all tithes are the lords , is no way leuiticall , but containeth a perpetuall truth . that which is leuiticall in this point , standeth in two things , which we may call the leuiticall assignation , and the leuiticall institution of tithes ; for these wordes , i giue all tithes to the leuites , for the seruice which they serue at the tabernacle , doe containe the assignation of tithes , for all tithes being the lords , he doth heere assigne them ouer to the leuites for a time , during the seruice of the tabernacle . this assignation we graunt to bee leuiticall , and to indure onely so long as leuy shall serue at the tabernacle , that seruice once ended , tithes shall no more be leuy his right , but tithes shall be the lords . the leuiticall institution of tithes , is contayned in the commandements of paying tithes to leuy , as where it is said , thou shalt bring thy tithes to the leuites , the leuite thou shalt not forsake &c. where we see the commandement for paying tithes to leuy presupposeth the leuiticall assignation , the assignation presupposeth the perpetuall right of tithes to belong to the lord. if these grounds were graunted , the question were at an end , but because there will be question made of these groundes , let them be examined , to trye whether they be sufficient to hould vp that building which is to be laid vpon them . the first is this , that this proposition , all tithes are the lords , holy to the lord : is not leuiticall , this will thus appeare . if all tithes were the lords , holy to him before the leuiticall ministery instituted , then they are not leuiticall : but it is true and certaine that all tithes were the lords before the institution of the leuiticall ministery : therefore certainely they are not leuiticall , the proposition is euident , for that cannot be called leuiticall , which was before the institution of the leuiticall order , the assumption is no lesse true , because tithes were the lords , holy to him aswell before as vnder the law , for if the lord hath alwayes a right in euery mans goods , if this right was declared to be tithes , by the practise ofthe of the patriarks , if that practise doth shew that euen then in their times tithes were the lords , holy to him : it must needes be confessed that tithes were the lords before the leuiticall constitutions . now in that by the godly patriarks tithes were payed to the lord , is confirmed that tithes were alwayes the lords , and by that which heere is said , all tithes are the lords , is declared by what warrant the patriarks payed tithes , this is sufficient to proue , that tithes were not instituted first in the law . it may be obiected , that albeit tithes be not leuiticall , as being in vse long before the leuiticall order , yet they may be ceremoniall , for some ceremonies were in vse before the leuiticall ceremonies , to this reseruing a farther aunswere till anon , first , we say that tithes are ceremoniall no otherwise , then as they are leuiticall , and this i suppose , that men which attend to this question will not denie mee : if there be any ceremonie in tithes , it is a leuiticall ceremony . this thing is graunted by abulensis , and all that haue carried this question against vs , and the common voyce against vs is , that tithes are leuiticall ceremonies . i aske no more , the rest will follow , for if tithes , haue no other ceremonie then that which is a leuiticall ceremonie , then before the leuiticall order instituted , tithes had no ceremonie in them at all : and after that order abrogated , tithes remaining still , haue in them no ceremonie . now thus much we willingly yeeld , that all ceremonies may not properly be called leuiticall , as sacrificing , and the ceremonies that were in vse before the leuiticall order , but those ceremonies which were ordained with and for the leuiticall order ( as many were ) may properly be called leuiticall ceremonies , so that if tithes haue no ceremonie but leuiticall , surely then before the leuites , they had no ceremonie at all , to cleare these things the better , leauing no doubt vntouched , let vs compare tithes and sacrifices together , whereby it may appeare what is the difference betweene tithes , and such ceremonies as were in vse before the law . sacrifices were in vse before the law , and in the law certaine particular ordinaunces for the manner of sacrificing are commaunded , those particular ordinaunces may be called leuiticall , but sacrificing it selfe is not : so tithes were in vse before the law , and certaine particular ordinances of paying tithes to the leuites commanded in the law , which particular constitutions we call leuiticall . thus far sacrifices and tithes agree : heere it will be obiected that tithes were ceremonies before the law , aswell as sacrifices . the answere is in marking the true differences betweene sacrifices and tithes , which differences will shew the one to be a ceremonie , the other none . the differences are first in the propertie , secondly , in the end of both : first , the proprietie of sacrifices and tithes considered , this difference appeareth between them : the proprietie and right in tithes , is alwayes the lords , and not mans . now albeit sacrifices are then the lords , when they are once offered to him , yet till that time man hath the proprietie and right in the thing which he sacrificeth , but in tithes man hath no right , because all tithes are the lords . then in sacrificing man sanctifieth of his owne to god , which before offering is his owne , and if he should not offer it , remaineth his owne still : but in paying tithes man giueth nothing of his owne to god , but onely rendreth to god that which alwaies was his right : in not sacrificing godlynes is violated , in not paying tithes not onely godlines is broken , but iustice also . now a ceremonie standeth not in paying to god that which is his , but in giuing to god that which is thine owne . for example , if thou giue to god , honour , praise , and glorie : here is no ceremonie , thou giuest to him that which was euer his right : but when men by carnall rites did make signe to god of their faith and obedience , then they gaue him that which was their owne in signification of other things . the second difference is , in the end of both , the end of sacrificing was to signifie the great sacrifice vpon the crosse for the sins of the world , & therfore it was a ceremonie , because it was a carnall type of that holy sacrifice , therefore to remaine onely vntill that sacrifice be exhibited . and in a word , the end of all ceremonies was to signifie something , but the end of tithes , is the honour or maintenance of the ministery at all times . i say , not onely the honor of the leuites , but of the ministers of christ alwayes , and therefore to remaine so long as that ministerie shall stand . and that this was the true end thereof , it appeareth . first , because tithes were payed to the priests before the law . secondly , because they were particularly assigned to the priests and leuites vnder the law . thirdly , because by the fathers succeeding the apostles , ( as heereafter it shall bee opened ) they were challenged to the church , as gods ordinance , for the maintenance of the ministery , and by the consent of all christians yeelded so . if this be not the end of tithes , let any man shew and proue to vs another end of them : if this be their end , euen an honourable maintenance of the ministery , then certainely tithes are no ceremonies , because the end of a ceremonie is onely to signifie something , and it hath no other end or vse , whereby as we haue the apparant differences betweene tithes and sacrifices , shewing plainly the one to be ceremoniall , the other not : so we haue this truth no lesse cleared , that this proposition , all tithes are the lords , containeth no leuiticall ceremonie , but a perpetuall truth . for the farther manifestation of this point , it must be considered , that vpon this ground ( al tithes are the lords ) the leuiticall assignation resteth , for whereas first the lord maketh it manifest , that all tithes are his , and afterward assigneth them to leuy , it is declared that heerein he doth wrong no man , for he giueth that to leuy , which by peculiar right and proprietie is his owne , no man hath right or proprietie in the tithes of his owne goods , but as euery man hath a proprietie in the rest of his goods , so hath the lord in tithes . then this right which the lord hath in tithes , none can challenge from him , for otherwise some man might thus surmise , i am wronged if my goods be taken from me and giuen to leuy . in these words there is a secret answere to all such surmises , tithes are none of thy goods , thou hast no right in them at all , all tithes are the lords . and that this is the true meaning of these words , it may appeare , if we compare them with other places which soūd like this , but cannot thus be expounded . it is said that , all the beasts of the forrest are the lords , and the cattell vpon a thousand hils . psal , 50. the earth is the lords and all that therein is . psal. 24. but these things are said to be the lords in another sense , then tithes are . i remember well that sentence and rule of hillary , that he who readeth scriptures as he ought , must not bring a sense to the words , but fet the sense from the words , and not compell the scripture to speake as hee in preiudice conceaueth . if i breake this rule , it is of ignorance , not of wilfulnesse , & i will willingly take a rebuke , if i faile herein , especially from such as will both reproue and teach mee . things are said to be the lords in diuerse senses , when the earth is sayd to be the lords , and such like : we vnderstand that these things are the lords , in two respects . first , in respect of a duetie all creatures are the lords , because he is their creator , for euery thing created oweth a duetie to the creator , as to the great lord to whom all things owe their homage , albeit euill and corrupt men vnderstand not this , and therefore are farre from this dutifull obedience : yet they should in regard of this dutie , set the seruice of god before all things whatsoeuer , because he is creatour of all , this reason the prophet toucheth where he saith , the earth is the lords : for ( saith hee ) he hath founded the world &c. secondly , all creatures are said to be the lords also , in respect of that power whereby he ruleth all , euill and corrupt men , though not vnderstanding the same , and being far from yeelding their dutifull obedience to the lord , are yet subiect vnto this his power , for he directeth euery thing to his proper end , in this respect the prophet saith : hee doth whatsoeuer pleaseth him in heauen and in earth . psal. 135. and in these respects wee vnderstand those scriptures that say , the earth and the creatures are the lords , aswell because all things created owe a duety to him , and as it were their homage , as also because all things created , are gouerned by his power and prouidence . but when tithes are said to be the lords , this is in respect of a proprietie and immediate right , that he hath in tithes , for otherwise why should the lord say that tithes are his , more then the other 9. parts ? for in those former respects the 9. parts are his , euen as the earth is his , &c. this then declareth an immediate right and proprietie that the lord hath in tithes , distinct from the respects of duetie , power and prouidence , in which respects all the rest is his . and that the words force vs , and not we them to this sense : it may farther appeare by the words following , which doe expound the place , and puts it out of doubtfulnesse . al tithes are the lords holy to the lord : these words ( holy to the lord ) doe interpret the former , and shew in what sense tithes are the lords , not onely in respect of a generall duety , or in respect of his power , but euen in this sense , because the proprietie and immediate right to tithes is not in man , but in god onely , for that which is holy to the lord , is seperate from man , and mans vse ; in such things man hath no right at all , therefore if man keepe tithes from the lord , it must be confessed that this is vsurpation and sacriledge . moreouer , we note the manner of these words . it is not sayd thou shalt pay all tithes to the lord , for such a precept might argue an institution of tithes : but it is say'd , all tithes are the lords , which words doe not expresse any new institution , but declare an auncient right which was begun long before the law . it is farther to be considered , that the law obserueth a distinction in holy things , by which distinction we may learne how tithes differ from other things , which by the leuiticall law were called holy , for things holy , or seperate from mans vse , are either such as the lord seperateth to himselfe , wherein man hath no right : or such things as man seperateth to the lord : now tithes are made holy and seperate from mans vse , not by man , but by the lord himselfe . for it is sayd : leuit. 27. 28. nothing separate from common vse , which a man separateth to the lord , of all that he hath , may bee sould , nor redeemed , but tithes may be redeemed leuit. 27. 31. by adding a fift part . therefore tithes are such things , as man hath no power to seperate from common vse , because they stand separate from common vse by the lord , which sheweth euidently that man hath no right or proprietie in his owne tithes , as he hath in the things which he may separate from common vse to the lord. then the generall ordinaunce of tithes was not instituted in the law , but long before , as appeareth both by the practise of the godly in former times , and by these wordes declaring the ground of that practise , which ground is the immediate right which the lord hath alwaies in tithes , for if the former practise , and that which we haue obserued of these words , all tithes are the lords , be compared together , it is euident that the lord did not then begin to haue a right in tithes when the law was giuen . this right is not instituted in the law , but onely declared , whervpon it followeth that this is right perpetuall , for we call that perpetuall whereof no beginning can be shewed , but the vse therof proued from the beginning . therefore wee conclude that this proposition , all tithes are the lords , holy to the lord , containeth a perpetuall truth , and no leuiticall ceremonie . to confesse the truth , i finde my selfe in writing this which i know many are ready to gainesay , so affected as they who fortifie an hould against the enimies , where the wall is weakest or lowest there the greatest force of the enimies is set to make a breach , so i finde that we are now as it were in that breach , and if i can fortifie this one peece so as to put the aduersaries out of hope of entrance heere , i shall be at more ease for the rest : for euery man will graunt mee that tithes were due before the law , and vnder the law assigned to the leuites , but how the perpetuall right is proued , or how this right may appeare assumed againe after the abrogation of the law , this is that wherat most sticke , this is that which i must fortifie . to that therefore which already wee haue spoken add that which the apostle saith in the epistle to the hebrewes , for hee hath so fortified the matter that i know not what may bee brought against him , in those words , heb. 7. 8. heere men that die receiue tithes , but there hee receiueth them , of whom it is witnessed that hee liueth : who is hee of whom it is witnessed that hee liueth . ? it is spoken there of melchisedech , but it is verified in christ , melchisedech heere is brought in to no other end , but as a type of christ , to shew how these things spoken of the tipe , are most true in the body christ iesus : for there the apostle proueth the greatnesse of christs priesthood and the perpetuity of the same , so that these things heere spoken of the tipe , are declared to be verified especially & principally in christ : then albeit melchisedech be in some sort witnessed to liue , because ther is silence of his death , yet this is especially & principally true in christ : then when the apostle faith , that heere he receiueth tithes who is witnessed to liue , his meaning is that tithes are payed in the priesthood of christ , not onely in the leuiticall priesthood . heere men that die receine tithes , but ther he receiueth them of whom it is witnessed that he liueth , where we haue an euident distinction betwene the leuiticall assignation , and the perpetuall right of tithes . heere men that die receiue tithes , there is the leuiticall assignation , which was to haue an end : but there hee receiueth them , of whom it is witnessed that he liueth , in these words the perpetuall right first , whether tithes be ceremoniall . secondly , whether they be iudiciall . to know whether tithes be ceremoniall ( that wee may adde more proofes to that which we haue sayd in this point ) it seemeth needefull to set down the definition of a leuiticall ceremonie , which may be defined thus : a ceremonie is a carnall type of an holy thing , which for the seruice of the tabernacle is inioyned onely vntill the time of reformation by an holy thing in this definition , wee vnderstand an euangelicall truth , by the time of reformation we vnderstand , the first comming and full appearance of our lord iesus christ. all the parcels of this definition are confirmed by the apostle , heb. 9. that it is a carnall type of an holy thing , it is proued . ver . 10. where they are called carnall rites , and ver . 23. they are say de to bee similitudes of holy or heauenly things , that such ceremonies were for the seruice of the tabernacle , he sheweth , ver . 2. where first he discribeth the tabernacle , and presently ioyneth the ceremonies , as belonging to it , and againe , ver . 8. and 21. so that all those ceremonies had respect to the tabernacle , and that they were ordained to indure onely vntill the time of reformation , it is deliuered in expresse words , ver . 10. it may be obiected , that albeit all these things be expressed in the apostle his words , yet his meaning may be not to define a ceremony , but to discribe diuerse kinds of ceremonies , as namely , that of ceremonies some are carnall types , other for the seruice of the tabernacle , others to indure vntill the time of reformation , &c. wee answere for our purpose all is one , whether it be graunted that this is a definition , or a diuision of ceremonies : if it be a definition , tithes must agree to this definition , or else it can not be ceremoniall : if it be a diuision of ceremonies , then tithes must agree to some part of it , otherwise they can be no ceremonies , but we say that tithes neither agree to the whole , nor to any part thereof , for they are neither carnall , nor types , nor carnall types of holy things , nor for the seruice of the tabernacle , nor inioyned to indure onely vntill the time of reformation , if no part heereof agree with tithes , how is it possible this thing should bee a ceremonie , let vs then examine the parcels . first , tithes are not carnall , for carnall in the apostle his sence , is not taken for euery worldly thing , but for such a worldly and rude element , or as the apostle calleth it , gal. 4. 9. such an impotent and beggerly rudiment as serued for the institution of the rude and ignoraunt people of the iewes , hauing no such vse among christians : but tithes serued not for institution of the iewes , for they did teach nothing , and yet they haue among christians the same vse , which then they had : for they serued then , as now also they doe , for honour and maintenance of them who teach the people . is it possible that this thing should be a leuiticall ceremonie , which hath the same vse among christians , which it had in israell ? farther , tithes are no types , for a type was instituted for no other vse , but to signifie an holy thing in christ or his kingdome , but tithes were not instituted for this vse to signifie any thing in christ or his kingdome , therefore no types , this appeareth plainely , because tithes are after christ , as they were before , the honourable maintenance of the ministerie alwaies , therefore they signified nomore then now they doe , but as they were , so they stand still , or if any thinke that tithes were instituted onely to signifie some thing , let that thing once be shewed . now if they be neither carnall , nor types , how can they be carnall types , and by consequence they are not carnall types of holy things , but they are those holy things themselues , for to pay tithes sincerely to the ministers of christ , is an holy thing , and this is enough to proue it no ceremonie , for no ceremonie is of it selfe an holy thing , but that this is , it is apparant , because now in the time of the gospell the same vse of this thing is retained , when all ceremonies are abrogated , neither were tithes instituted for the seruice of the tabernacle . i speake heere of the ordinance of tithes , not of the leuiticall assignation : which assignation i graunt was instituted for the seruice of the tabernacle , but the question of tithes in generall , is much differing from this assignation , for tithes were before the law , this assignation was not , tithes are in vse after the law ended , this is not , therefore there is as much difference betweene tithes in generall and this assignation , as betweene things perpetuall and temporary . last of all , it is euident , that tithes were not inioyned vntill the time of reformation , for they are in vse after that time , therefore we reason thus , no leuiticall ceremonie may be allowed to remain in the church any longer then vntill the time of reformation , but tithes are , and haue beene by all godly allowed to remaine in the church after the time of reformation : therefore tithes are no such ceremonies , the assumption is in the manifest knowledge and consciences of all men : the proposition is proued out of the words of the apostle , where he describeth ceremonies in these words , heb. 9. 10. carnall rites which were inioyned vntill the time of reformation . if those carnall rites were inioyned vntill the time of reformation , then manifestly it followeth that these carnall rites were to be abolished at the time of reformation , and are not to be retained in the church after that time : heere then of two things we must choose one , eyther to say , tithes are no ceremonie , or to charge the church of christians of impietie in the highest degree , for appointing tithes for the maintenance of ministers , and so retaining a ceremonie in the church after the time of reformation , against the expresse doctrine of the apostle . but now consider what answere is thought by some to be sufficient . this for sooth , that tithes are vsed now in the time of the gospell , not as a ceremonie , but as another thing , they were vnder the law ( say they ) ceremonies , but now they cease to be , and are retained as some other thing : let them be as what you list , this is no sufficient answere to that which i haue said , and to shew the weakenes heereof ( because in this aunswere is placed all the hope of them who hold tithes ceremonies ) let vs take a little paines with it , for the inualiditie of this poore shift being manifested , we may go with more ease through the rest . if this were a sufficient answere to say , we vnderstand tithes now not as a ceremonie , then surely nothing in any disputation can be proued , and because this matter reacheth farther then at the first show it seemeth , it shall not be vnprofitable by the way of a short digression , to speake in generall of insufficient answearing , that is , of vnexact distinguishing , where the truth is onely sought out , without heate or contention , there the distinction of the answere will shew it selfe so quick , as that it doth not onely answere the sophisme , but also carrieth force and power in it selfe to ouerthrow the contrary falshood , but where the distinction hath not this life in it , there it discrieth it selfe to bee , not as armour of defence as it should be , but onely as that sodaine helpe , which the man in daunger of drowning catcheth after : for example , that answere which serueth for the common hackney in schooles : verum est materialiter , non formaliter : let it be allowed for a sufficient answere , and what can be concluded ? that the absurditie heereof may more plainly appeare , i will recite certaine examples . thomas aquinas concludeth , that concupisence which passeth the bonds of reason is against nature . dominicus ▪ soto not consenting to thomas , and yet being vnwilling to stand against him in contradiction , thinketh this a sufficient answere : that which thomas saith is true , ratione formae , sed non natione materiae , nam ratione materiae ( faith soto ) concupisentia illa est naturalis . martin luther made this obiection against indulgences , indulgences are saide to remit penaunces , but penaunces are good works , such as fasting , almes , prayer and the like : therefore indulgences are not good but pernicious , seeing they hinder men from good workes . bellarmin thinketh it sufficient to answere thus ; indulgences remit penaunces not as they are good workes , non quatenus sunt bona opera , but as another thing , as if hee should say , verum est materialiter , non formaliter . iust as these men distinguish in a ceremonie , tithes are now retained not as a ceremonie , but as another thing . if this kinde of answere runne for currant , who seeth not that this blinde distinction is at hand ready against any truth though neuer so well concluded ? for when a man hath concluded , that to drinke till a man be drunck is a sin , some will finde out this distinction , it is a sinne materialiter , sed non formaliter : for i vse , saith he , non quatenus , not as drunkennesse , but as another thing . and why may not another frame the same distinction for whoredome , especially if hee may alleadge the aduise of some phisitions which hould such phisicke needefull for his body . and so in other things , i would know how a man can conclude against the ebionites , if this kinde of aunswering bee receiued for good ? they receiue circumcision with the gospell : how will you disproue them ? if you vrge those words of the apostle , if you be circumcised christ profiteth you nothing : may not they aunswere the apostle , verum est formaliter , non materialiter . wee retaine circumcision not formally , non quatenus , not as a sacrament , but as another thing . if this were nothing else but to mocke the apostles diuinitie , why should any bee so much ouerseene , as to thinke this distinction may stand against vs , which in the like case can not stand against the apostle ? therefore it is not enough to bring a distinction , but the parts thereof should bee confirmed out of the principles of that profession , wherein the disputation is , if the disputation be in logicke or philosophie , then the parts of the distinction to bee confirmed out of logicke or philosophie , if in diuinitie , then out of the scriptures . this sincerely practized would cut the sinewes of many friuelous contentions which are so often moued and repeated againe without end . thus much concerning the idle and endlesse humour of writing , which proceedeth for the most part from insincere answering . now to returne to the former answere of those , who thinke they haue said enough , when they say that tithes are not now established in the church as a ceremonie , but as another thing , it is as if they should say verum est materialiter , non formaliter . for the frame of a ceremonie remaineth not , yet the matter , say they , remaineth . which answere as in some place may stand , so heere it cannot , vnlesse the parts of this distinction be proued by scripture , which no man hath at any time as yet proued . for it should be proued by scripture that tithes were a leuiticall ceremonie , and that the thing which once was a ceremonie , may be retained in the church of christ , but wee haue shewed the contradictary to both , that tithes were neuer a ceremonie , by the discription of a ceremonie , and that the thing which was a ceremonie may not be retained in the church of christians , because it was inioyned onely vntill the time of reformation : and therefore we conclude , this answere is euery way weake , and no sufficient exception against our cause . but for the latter part thereof , it may be thus obiected , some things were ceremonies which yet are , or may bee lawfully retained among christians , as not to sow a vineyard with diuerse kindes of seedes ; not to plow with an oxe and an asse ; not to weare a garment of diuers sorts , as wollen and linnen together , deut. 22. i answere these scriptures deut. 22. doe not speake of ceremonies , but of iudicialls . of this answere , there are these reasons . first , throughout that chapter he speaketh of things iudiciall , and in the chapter next before , as also in that which next followeth , hee declareth precepts iudiciall of all sorts , concerning matters of state when they goe to warre , touching publike affaires , touching priuate , touching husbandry , touching a mans comely carrying of himselfe abroad and at home : for iudicialls reach not onely to the great affaires of a state , but euen to a comelynesse in husbandry and apparell , of which ciuill comlinesse these precepts are to be vnderstood , and in a ciuill state well and exactly gouerned , to bee receiued , for ciuill comelinesse , and an exact order is to be setled in euery part of the state . another reason that these precepts are to be vnderstoode of iudicialls , not of ceremonies is , because these things cannot agree to the discription of a ceremony , out of the apostles wordes , for neither were these carnall tipes of holy things , neither were they instituted for the seruice of the tabernacle . againe it can not bee saide that a ceremonie is negatiue , as a precept may bee , for they are not set downe in negatiues , this thou shalt not doe , but in affirmatiues in doing or vsing , for a ceremonie is positiuely to represent an holy thing , for which cause the apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moreouer in these and such like precepts we obserue that albeit some signification may well be drawen from them , yet that will not suffice to proue them ceremonies , for from that which is written deut. 25. thou shalt not mussell the mouth of the oxe that treadeth out thy corne . the apostle 1. cor. 9. 9. draweth a signification , and thereby a strong reason for maintenance of ministers , and yet i suppose , no man will hould that precept to bee ceremoniall , for it is iudiciall altogether , because it is of things in common vse , therefore certainely iudiciall : euen so are these precepts deut. 22. to bee vnderstood . wherefore the contrary apparaunces being remoued , the truth of this conclusion will better appeare , tithes are no ceremonies . now as it is an easie matter for any without much learning to say tithes were ceremonies , and to rest there without reason , without discussing the manner and cause thereof , so if any would enter iudiciously into the carefull and conscionable search heereof , and open vnto vs the signification of this ceremonie , and shew vs the proper end and vse thereof , and proue with one sound reason , that tithes were instituted to signifie something onely for a time as all ceremonies were : i should for my part thinke my selse much beholding to him ; otherwise if thou shalt tell me a thousand times it is a ceremonie , though this were true that thou saist , yet because thou knowest not the reason and ground thereof , to thee it is as an vntruth , he who holdeth this a ceremonie , ought to bring an approued reason from the word , and declare the true end and vse of the ceremonie , which will open the signification thereof : till that be done , lie that saith it is a ceremonie speaketh without vnderstanding . we shall haue lesse trouble to disproue the other opinion , which holdeth tithes iudicials , because it is holden with much lesse shew of reason : for to be briefe heerein , we reason thus . no holy things are iudicials : but all tithes are holy things , therefore no tithes iudicials : the proposition of this syllogisme is manifest by that distinction which must be acknowledged between things holy and common : holy things are taken from common vse , which things are of two sorts , eyther such as the lord separateth from common vse , as the sabboth , and tithes , and such like : or such as man separateth from common vse to the lord , of which those words are leuit. 27. 28. nothing separate from common vse , that a man doth separate to the lord , of all that he hath , may be sold nor redeemed , and in the verse following , things separate from common vse are expounded , separate from man. thus are all holy things separate from common vse or from man , but all iudicials are of things in common vse , not separate from man , therefore no iudicials are holy things , no holy things iudicials . by this which we haue said , the question i hope is cleared which was mooued in the beginning of this chapter , how tithes stood vnder the law , it appeareth that then they were not as ceremonies , nor iudicials , but a perpetuall ordinance and part of the morall truth . before wee passe from this place , i would adde a word of the antiquitie of these two opinions which i haue last refuted . the iudgements of former ages is a great presumption , and men of iudgement will very hardly depart from an ancient opinion without great reasons . now as the opinion which i seeke to confirme is ancient , and hath beene lield by the best learned in the church from the beginning till these late yeeres : so those other two opinions last spoken of , are both new , though the one somewhat elder then the other . that tithes are ceremonies , is an opinion deuised about an hundred yeeres since , not aboue : the other , that tithes are iudicials is auncienter , for it was first deuised by alexander de hales an english man the father of schole-diuinitie , the first that wrote vpon the sentences . this hales died in the yeare of christ 1250. saith iohn bale . the same opinion is maintained by thomas aquinas scholler to hales . these their chieftains the schole-men follow , and hence it is now a receiued opinion among them of the church of rome , that tithes are iudicials . but one thing i wish to be obserued ; that after the pope had through corruption made tithes away from their proper churches by impropriations , then forsooth to salue this corruption , least it might haue beene thought open sacriledge , these deuises were first inuented . this i thought good to note , that it may bee knowne that this corrupt opinion of tithes came in with infinite corruptions and deprauations of the truth . chap. iiii. how tithes stood in the time of the new testament . let it bee examined in the next place , how tithes stood in the time of the new testament . in this time we finde no expresse mention that tithes were payed , nor any expresse proofe that they were not , but there is great probabilitie that they were not . first , because we finde no expresse testimonie for them . secondly , because that vse of paying tithes , as the church then stoode , was so incommodious and cumbersome that it could not well be practised . and therefore as circumcision was laid aside for a time , whilst israell trauailed through the wildernesse , not because the people of right ought not then also to haue vsed it , but because it was so incommodious for that estate and time of the church , that it could not without great trouble be practised : euen so the vse of tithes in the time of christ and his apostles was laid aside , not because it ought not , but because it could not without great incumbrance be done . and as circumcision was resumed as soone as the estate of the church could beare it : so tithes were reestablished as soone as the condition of the church could suffer it , for tithes can not wel be payed , but where some whole state or kingdome receiueth christianitie , and where the maiestrate doth fauour the church , which was not as then . now as soone as it can be shewed that a maiestrate did fauour the church , so soone will it also appeare that tithes were established . thirdly , moreouer tithes were payed to the priests and leuites in the time of christ and his apostles , now the iewish sinagogue must first be buried , before these things could be orderly done , when the sinagogue was buryed , and the estate of the church could beare the practise , then were tithes brought into vse in the church . fourthly , in the times of the new testament and somewhat after , there was an extraordinary maintenance by a communitie of all things , which supplied the want of tithes , but this communitie was extraordinary , and not to last alwaies : now as this extraordinarie maintenance decayed , tithes being the ordinarie maintenance of the ministerie grew in vse againe , and if it should so happen , that the church should bee in the like case againe as then it was , then must paying of tithes cease for the same reason , as then it did . and then might that communitie be reduced againe for that time , that is , an extraordinarie maintenance at an extraordinarie time : but this could not preiudice the right of the ordinarie maintenance , when fit time serueth , albeit then that for these reasons tithes were not vsed de facto in the time of the new testament , yet it appeareth that de iure they ought to haue beene payed , if these incumbrances had not disturbed the conuenient practise thereof : mat. 23. 23 you tith mint , and annise , and cummin , and leaue the weightier matters of the law , &c. these ought yee to haue done , and not to haue left the other vndone , from which words tithing hath the approbation of christ , as a thing that ought to be done , there is an apposition betweene things of the same kinde , the greatest morall things in mercy and iudgement , and the least morall things in paying the least tithes . thus origen and other fathers vnderstand these words , as belonging no lesse to christians , then to iewes , luke . 18. the proud pharisee in his prayer saith : i fast twise in the weeke , i giue tithes of all that euer i possesse , where we finde tithes accounted morall , as fasting . heb , 7. 8. the apostle sheweth from abrahams paying tithes to melchisedech that christs priesthood is perpetuall , not subiect to change as was that of leuy , which declareth that tithes follow that priesthood which is perpetuall . briefly i reason thus , there is no proofe through out all the new testament , for any other ordinary maintenance of the ministery : therefore tithes remaine still the ordinarie maintenance . but because the apostles times are so much obiected against vs for the pretended competencie , we must better consider these times so far forth as they touch this maintenance . in the apostles writings ther be two things to be obserued concerning this point . first the examples of that maintenance which then was in vse . secondly , the reasons and proofes which the apostles vse to moue the people to contribute : both these things stand against the pretended competencie , for if the examples be considered , that which was done appeareth to be nothing else but almes , if the proofes be weighed , they are such as proue another thing then that which then was practised , and if they bee well examined they prooue tithes due now the apostles reasons are good and strong , when as by such proofes as indeed proue the ordinary maintenance due , he calleth for some other thing of the people , because tithes the ordinary maintenance could not in that estate of the church well bee payed . if these things be examined in order , it will appeare first by the examples and practise of that time , that those contributions were nothing but almes , for no man was compelled to giue any thing , but euery man gaue as hee was moued . it shall bee sufficient of many to shew a few examples , the apostle speaking of such contributions romanes . 15. 26. 27. saith , it hath pleased them of macedonia and achaia to make a certaine distribution , &c. by which words hee describeth an almes , and in the words following , where he saith , it pleased them , & their debtours are they : he sheweth this distribution was but almes , for if it were giuen at their pleasure , and if they who receiued it , were their debtours , surely it can bee nothing but almes . the circumstances of that action proue no lesse , for they of macedonia and achaia , as likewise they of rome , were not bound in any other dutie then meere charitie to maintaine those at rome . and as heere wee finde that hee accompteth it so , euen so hee calleth it in plaine termes by the name of almes , act. 24. 17. after many yeeres i came and brought almes to my nation . by this it may appeare that the apostle accompted such contributions as then were vsed in the church , meere almes . tertullian speaking of this vse , which as it seemed continued to his time , saith thus : vnusquisque stipem quum velit , & si modo possit apponit , nam nemo compellitur sed sponte confert . then from the vse and practise of the apostles times nothing can bee proued but almes , and therefore this competent maintenance cannot bee drawen hence , first because this competency by them who striue for it , is not meant almes : secondly because they who hould this , doe thinke that the people may bee compelled to contribute some thing , but this is directly against the vse of the apostles times , for no man was compelled , but that onely was taken which was willingly giuen . thirdly because they would haue it at the appointment of the maiestrate , which thing is not answerable to these times . this may suffice to proue that this competent maintenance doth not agree with the vse of these times whereof wee speake . this the waldenses and after them iohn wiclife did foresee , and well vnderstood , that if the practise of the apostles be vrged in this point , then assuredly nothing can be clamed but almes . and therefore they vrging that vse did truely thereupon couclude that the ministers maintenance must be almes though they vrged those times without reason , yet that being once graunted the other must follow . now let vs consider the reasons which the apostles vse in mouing these contributions , these reasons if a man consider them aright , doe reach farther then they are applyed ; and indeed doe conclude another thing , for seeing the contributions then practised were almes , and the reasons confirme a due maintenance , surely they confirme another thing then was practised at that time . for example the reasons whereof wee haue spoken , 1. cor. 9. who goeth to warfare at any time of his owne cost ? who planteth a vineyard and eateth not of the fruit thereof ? or who feedeth a flocke and eateth not of the milke ? these reasons doe not so much proue that which then was in vse , as another thing : what that other thing is , that is heere in question ? wee say tithes : other say , a competent maintenance , but these reasons proue the ordinary maintenance of ministers due . now because tithes , the ordinary maintenance , could not bee payed without great incumbrance , the reasons shew that in place thereof for a time some other thing must of right bee payed . so the apostle reasoneth , 1. cor. 9. 13. doe you not know that they who minister about the holy things , eate of the things of the temple , and they who waite at the alter , are partakers of the altar ? so also hath the lord ordained that they who preach the gospell should liue of the gospell . this reason concludeth very strongly for tithes , and for nothing else , for it must be graunted that the apostles words concluding something certainely , doe rather conclude that which was the ordinarie maintenance commonly receiued in the church , then that which was neuer in vse in the church , certainly not in those tymes . now tithes were ordinarily receiued in the church , as the ministers maintenance , but this competencie as it is vrged , was neuer in vse in the church , surely not in the apostolike times . now it were hard to say that the apostle reasoneth for such a thing as was neuer in vse . againe , the apostle saith , the lord hath ordained the ministers maintenance , this ordinance is not indiuiduum vagum , but some certaine thing , beeing a part of gods worship . now we can say that tithes are the lords certaine ordinance , but who is able to say and proue so much for this competent maintenance ? as for the vse and practise of the apostles times , assuredly it was no perpetuall ordinance of the lord , but an extraordinarie vse for a time : wee seeking the ordinary maintenance , and this being extraordinarie to indure but for a short time , shall neuer finde that which we seeke in the vse and practise of those times . then whereas the apostle saith , the lord hath ordained that they who preach the gospell , should liue of the gospell , there must be some ordinance of the lord shewed , but none can bee shewed , but either tithes or the vse of the apostolike times , therfore this ordinance must eyther be tithes , or almes , but not almes : for this vse of the apostles times were extraordinarie , therefore the ordinary and perpetuall ordinance of the lord for the ministers maintenance , can be nothing else but tithes , and that the reasons vsed by the apostle doe in truth confirme tithes , albeit they name not tithes , it is the iugdement of diuers fathers , as heere after may appeare . now that which standeth with best reason , with the perpetuall and ordinary practise of the church before and since christs time , and hath the full consent and testimonie of the auncients , i prefer before that which standeth with no reason , was neuer vsed in the church , and hath the testimonie of no auncient father . chap. v. how tithes stoode in the ages of the church after the apostles , wherein the point in question is confirmed by the testimonie of fathers without contradiction , vntill antichrist by vsurped authoritie disordered the church . how long that communitie of all things lasted in the church , which began in the apostles times , wee cannot precisely determine , but it seemeth to haue beene in some vse in tertullians time , for so hee saith , omnia sunt indiscreta apud nos praeter vxores . eusebius laboureth to proue out of philo , that the christians at alexandria conuerted by mark , had all things common . but the testimony of philo speaketh of those who were called essaei , not of christians , yet that this communitie was long continued among christians , it is out of doubt . some thinke that vrbanus bishop of rome ann. 223. did make some mutation in the vse of this communitie , who first of all is reported to haue retained lands to the church vse , for whereas before we read act. 2. 34. as many as were possessours of lands , sold them and brought the price to the apostles : afterward it was thought expedient for the perpetuall reliefe of the church , that such lands should not be sould , and the price giuen , but the lands themselues should be giuen to the church , fassiculus temporum ascribeth this to urbanus , praedia caepit ecclesia possidere huius ( vrbain ) tempore , de quibus clericis & notarijs sumptus deputabant qui gesta martirum conscripserunt , antea viuebant more apostolico qui in actis apostolorum scribitur . marsilius patauinus saith likewise , that vrban was the first that possessed lands and temporalties , yet it seemeth that vse began before vrbanus his time , if gratian cite truely the words of vrban . albeit there may be some question of the authoritie of this testimonie , the credit whereof i will neuer seeke to salue : yet because in a matter of story , it agreeth with other stories of that time , i thincke it not amisse for the stories sake to set it downe as it is in gratian , and in the first tome of councels , videntes autem summi sacerdotes , & alij atque leuitae , &c. that is , the chiefe bishops and other , and the leuites or ministers , and the rest of the faithfull perceiuing that whereas lands and inheritances were wont to be sold , and the price giuen to the church , it might be more profitable if those lands and inheritances themselues were giuen to the churches that are gouerned by bishops , because the faithfull that liue in common might better be serued and much more conueniently by the rents of such lands , both for the present time , and for the time to come , then by the price in money : heereupon those lands which before they were accustomed to sell , they begunne to bestow vpon cathedrall churches , and to liue of the rents . now these lands were within the priuiledge of euery such diocesses of the bishoppes who hold the place of the apostles , and so the same lands are , and for the time to come ought to be . out of these , the bishops being faithfull stewards heereof ought to minister all necessaries to them that desire to liue in common , so that among them none want , for these things are the oblations of the faithfull , by these meanes the cathedral churches gouerned by the bishops haue by gods help had such increase , and so many so well prouided , that among them none that liueth in common wanteth any thing , but receiueth all necessaries from the bishop and his ministers . and therefore if either now , or heereafter any shall take those lands , let him bee accursed , &c. out of which testimonie , first it appeareth , that the communitie of things lasted in some sort to this time , and therfore tithes are not spoken of so long as this communitie was in vse . it is also apparant by that which followed , that this thing was the first occasion that the community ceased , and that tithes came in vse againe . secondly , we obserue that the land and temporalties of bishops were not for this end , and vse giuen them , that they should keepe all to themselues , but that they thence might comfort such as wanted , especially in the ministery . thirdly , it appeareth plaine sacriledge to take such lands and temporalties away from the bishops and the church . for first the lands were sold and the price giuen , afterward the lands were giuen , if it were in the choise of the giuers , whether they would giue the price in money , or in lands : i demaund this question , when they gaue the price in money , was it not sacriledge to take it back againe , or any part thereof ? as ananias and saphira did , act. 5 1. now if it were such sacriledge to take backe the price , is not the same to be thought of the lands themselues ? for in this question , what difference is betweene the lands , and the price of those lands ? now whereas the question may be moued concerning abby lands , which were giuen for superstitious vses : first the ciuilians and canonists are agreed vpon the poynt : for the canonists hold that a custome may make a law how erroneous soeuer the beginning was : the ciuilians iudge that if a thing be giuen to the church for vnlawfull vses , those vses must bee altered , but the thing remaine . but now admitting that an errour in the beeginning make a nullitie in the gift from the beginning : yet we say this toucheth not bishoprik lands at all , for whoseuer is diligent in the story of the church , will confesse a great difference betweene lands giuen to bishopriks , and to abbyes : for bishoprick lands were giuen presently vpon the planting of churches . and no story can shew that euer there was a church planted in the best times : but either lands were committed to the gouernment of bishops for the vse of the church , or else the price was brought to them , who then gouerned the churches : but in abbey lands the case was nothing like , for this indowment of abbyes with lands was of late , in the time of superstition , brought in vse , not vpon the calling and planting , but vpon the corrupting of churches , for which cause it must be confessed that these two things , are not to be spoken of confusedly , as if one and the same case were in both , seeing they are from such differing beginnings , and for such differing ends . thus much then may be drawen , i say not from urbanus his testimony , but from the practise of the church in the apostles times , that whatsoeuer was giuen to the church , there being no errour or superstition in the gift , that of right ought to remaine to the church and to take that away , is sacriledge , what is sacriledge if this be not ? now as this doth maintaine the right of bishops temporalties to the church , because that gift was giuen to the church in the beginning without errour or superstition : so it maintaineth the right of tithes , which haue beene giuen by the common consent of christians to the church . if there were no other right sauing this , that tithes haue beene dedicated to the church , and in that dedication there was no errour or superstition , this were enough to proue that tithes could not be taken away , no more then ananias and saphyra might take away any part of that which they had vowed to the church . but when we haue this reason added to the expresse will of god , that all tithes are the lords , alwaies to bee giuen to him , as we haue shewed , heerein must needes be double sacriledge , and manifest impiety committed , to take that away from god , which god and man hath decreed should be his . a learned and godly minister of scotland hath set foorth of late certaine sermons against sacriledge , yet not touching this question of tithes in this sort , but rather declaring his opinion , that in some cases tithes might be changed into another meanes of sufficient prouision , if such godly zeale were now among men , as was of old time , yet these cases wherein this change may be admitted , hee doth not open , but as now the zeale of men standeth , hee is vtterly against the change . but it fareth with him , as it must needes doe with all that sincerely write eyther against sacriledge or for the maintenance of ministers , for let a man throughly touch these points , and will hee , nill hee , hee shall proue tithes due , as this man doth , though not purposing the same , for hee proueth , that to take away any thing of that which is holy to god , is sacriledge . now that tithes are euer holy to god , wee haue proued , both dedicated to him by man , and aduouched by himselfe , so that of all things that can bee called holy in this sense , nothing hath that place before tithes . if then sacriledge be in taking away holy things from god and his church , it appeareth more in taking away tithes , then in any other thing whatsoeuer . neither can sacriledge heerein be excused though men should establish something in place of that holy thing taken away . first , beecause the changing of holy things is sacriledge no lesse ( though happely a lesse kinde of sacriledge ) then taking away of the same . if nabucadnezzer hauing taken away the holy vessels out of the house of the lord , should in place thereof haue put some other : might his sacriledge thereby be excused ? or beltassar taking the vessels of the lords house , and in them banquetting with his lords and concubines , if he should in stead there of haue placed other , could any iustifie his sacriledge therefore ? no more can the taking away of tithes bee iustified , though something in place thereof should bee appointed by men . secondly , againe albeit wee should admit , that in some things of the church this might bee done , yet that it can bee in tithes wee vtrerly denie , vnlesse it bee proued that the change is made by the same power and authoritie by which tithes are made holy to god : now wee haue shewed that man did not make tithes holy to god and his church , but the lord himselfe . heerein then wee haue not onely the consent of man , but the expresse approbation of god , so that if all the men of the world should agree to change tithes , yet this would not make it lawfull without expresse warrant from god , who hath appropriated tithes to himselfe , and out of his owne right assigneth them to the maintenance of the ministerie . thirdly , what reason should moue any man to thinke it sacriledge , to take away lands giuen to the church , albeit giuen for superstitious vses ; and yet thinke it no sacriledge to take away or change tithes , which were not giuen for superstitious vses , but for maintenance of preaching ? for hee that alloweth some other prouision in place of tithes , graunteth that to take away tithes in some case , is not sacriledge : if the restitution of some prouision in place of tithes could salue the sacriledge , why may not the sacriledge of men bee excused , who take away as much of the church lands as are at the value of tenne thousand pounds , and in place thereof giue tenne pounds ? for when any thing is taken away , that a thing of the same value should bee restored , who can expect ? and and who shall bee iudge ? if then to giue some thing in place of that which is taken away , salue it from the crime of sacriledge , who seeth not to what a wretched estate the church must needes bee brought ? for may not all bee taken away , and something bee giuen backe in place thereof , and yet that something bee as good as nothing ? but they who admit that tithes may bee taken away from the church , doe it with this caution , so that a sufficient prouision bee left . this is a castle in the aier , that neuer stoode on the earth . for if wee speake of the ordinary maintenance of the preaching ministerie , a sufficient maintenance is not , neither at any time hath beene without tithes , and in this point the world is not like to alter . then to speake of a sufficient maintenance without tithes , is but a conceit in the braines of some men , which neuer was brought into action neuer will be : god allowing a sufficient maintenance to the ministery , nameth it tithes . now what stipend can man name that will supply the place of tithes ? i suppose it would much trouble the wisest to name a stipend that would bee sufficient at all times , but tithes are sufficient at all times , howsoeuer the price of things rise or fall , the minister hath his part with his people in all estates by tithes : which proportioning of the ministers estate making it able to answere all estates a like , whether deare , or cheape : proceeding from the wisdom of god cannot be bettered or matched by mans wisdom . were it not then much easier to bring that ordinance in vse , which standeth so agreable with the lawes of god , & nature , & of godly kings : then to deuise strange courses , which neuer were in vse ; and being deuised will neuer proue sufficient ? but let vs returne to the vse of this time whereof wee speake . the vse of giuing lands to chiefe churches , whether begun before urban , or by him , so much as in him lyeth , he confirmeth , prouiding that those lands so giuen may bee retained to the vse of the church , such lands and possessions were then giuen to the head churches of euery countrey , and committed to the bishops who gouerned those churches , as to wise and faithfull stewards to husband the same , according to the necessities of the church through their diocesses . it grew afterward in processe of time , that the bishops held those lands for their proper vses , but this was from a latter vse , the distribution of church goods , being first brought into foure parts , and by little and little afterward , as authority so power to maintaine that authoritie falling into the hand of one man. the former vse was so ancient , that it is hard to fetch the beeginning thereof . in the time of urbanus origen liued , for hierom saith , that origen was 17. yeares old in the tenth yeare of seuerus , and died about the 70. yeare of his age , so hee liued long before and after the time wherein urban sat in the sea of rome . in his time that order of the church , which before was held in the communitie of all things decaying : tithes were accounted due , and called for . that thus they were accounted in his time , it appeareth by these testimonies : quomodo abundat iustitia nostra plusquam scribarum & pharisaeorum , si illi de fructibus terrae suae gustare non audent , priusquam primitias sacerdotibus efferant , & leuitis decimae separentur : & ego nihil horum faciens , fructibus terrae ita abutar , vt sacerdos nesciat , leuites ignoret , diuinum altare nonsentiat ? where origen for the farther manifestation of his meaning doth distinguish these tearmes , lex , mandata , iustificationes , praecepta , testimonia , but forasmuch as serueth our purpose , hee obserueth that it is not written , haec est lex decimarum , as it is written of things ceremoniall : haec est lex paeschae , lex azymorum , lex circumcisionis , where origen noteth that this is a mark of a ceremonie , for of such it is neuer written saith hee , hoc est mandatum paschae , but haec est lex paschae , &c. by which he proueth that tithes are no ceremonies , and he layeth downe this position , christus nos redemit de maledicto legis , non de maledicto mandati , nec de maledicto testimonij ; aut iudiciorum , which sentence would bee fauourably expounded , as taking usaledictum for the obligation which did bring the curse with it : but i seeke out onely the iudgement of origen for the point in question : vpon these reasons he saith plainely , hanc ego legem ( speaking of the law whereby tithes were payed ) obseruari etiam secundum literam , sicut & alia nonnulla necessarium puto , and againe , non videtur huinsmodi anima habere memoriam dei , nec cogiture , nec credere quia deus dederit fructus quos caepit , quos i●a recondit quasi alienes à deo , si enim â deo sibi dates crederet , sciret vtique munerando sacerdotes , honorare deum de datis & muneribus suis , farther he expoundeth that saying , mat. 23. these things you ought to haue done , and not to haue left the other vndone : to bee a precept no lesse for the vse of christions , then iewes . out of which testimonies we see plainely what origen ( whom hierom accounteth the most learned of the fathers ) esteemeth of tithes . of diuerse things so expresly affirmed by him , we may especially obserue two . first , that origen ( who by hieroms account was borne in the yeare of christ 188. ) had receiued from his elders no other knowledge of this question , then this , that tithes are due among christians , secundum literam , aswell as among iewes . secondly , it is to bee obserued , that as soone as wee first heare any thing spoken of this question in the church we finde that tithes were not accounted ceremoniall , or iudiciall , but morall and perpetuall precepts for the church . now as origen receiueth and reporteth the doctrine of the church before him , so immediately succeeding the apostles , for betweene the death of iohn the apostle , and origen were but 84. yeares , so that which origen heere deliuereth of tithes , was neuer crossed in the church following , till antichrist oppressed all . now this seemeth to mee , a very great presumption for the truth , if there were no more , that a sentence should bee kept in the best times of the church , so long vncontrolled , and neuer altered , till the mist of superstition came in , which changed all things . but let vs consider the rest which follow . next after origen followeth cyprian who reprouing geminius faustinus , whom geminus victor had made ouerseer of his will this hee sharply rebuking as being against the canons saith , that ministers ( or as he termeth them by a word in vse in that age , presbyteri ) haue nothing to doe with secular affaires : but as the leuites had no other businesse but to attend on the altar , so the lord had prouided for ministers , that they might not be drawen by worldly occasions from their holy businesse : but might liue of that honorable stipend with their bretheren , as they who receiued tithes of the fruit of the earth . &c. tanquam decimas ex fructu accipientes ab altari & sacrificijs non recedant , sed die ac nocte celestibus rebus ac spiritualibus seruiant . where he saith the ministers liued in honore sportulantium fratrum : it sheweth that auncient vse whereof we spake before , that the goods of the church , whether rents of lands , or tithes , or whatsoeuer other prouision , were in his time retained according to the ancient custome , in the bishops hands , and out of them did the bishop minister to the necessitie of euery one , for sportula was the stipend or allowance of each presbyter or minister , which the bishop then vsed to distribute among them , of the goods of the church . this was the ancient vse of the church , before the diuision of parishes : for at this time the diuision of parishes was not yet instituted , so wee finde tithes payed before parishes were deuided : but then brought to the bishop and by him distributed among the ministers . it is the common opinion that dyonisius did first institute the deuision of the parishes , who was bishop of rome by hieroms account in the yeare 266. that is some eight years after cyprians martyrdome or origens death , for they two dyed almost within one yeare . by this time parishes began to be deuided , and tithes orderly assigned to seuerall churches . heere the question may be moued , when began tithes to be distinctly assigned to their seuerall churches . this question wee mooue for our ministers at the common law , who following a common error , and taking vp some rumor without skanning , hould that tithes were not assigned to any certaine churches before the councell of lateran : and that in the former times before that councell , it was lawful for a man to pay tithes to what church he would ; so he paied , it was no matter to whom . but this is a tale not onely without all groūd of story , but against the testimonie of auncients : for presently vpon the deuision of parishes , it was assigned to what seueral churches tithes should be paid . gratian bringeth a testimony out of dionisius himselfe to proue this . ecclesias singulas , &c that is : wee haue assigned seuerall churches for seuerall ministers , and deuided to each their parishes and church-yards , & appointed that euery one should haue their proper right , so that none may intrude vpon the parish or right of another . the same is also confirmed by the testimonie of leo the fourth , who saith , de decimis &c. that is , concerning tithes not wee onely , but also those aunceaunts that haue bene before vs , haue thought good that the people should pay them to baptismall churches . by a baptismall chuch is meant such a chuch where all who dwell within the circuit of that parish ought to be baptised , and it is distinguished by this name from chappels , for albeit diuerse chappels were founded within the same circuit , yet it was the ancient order that baptisme might not bee celebrated in those chappels , but onely in the chiefe church in that circuit . this is confirmed out of a councell of toledo , plures baptismales ecclesiae in vna terminatione esse non possunt , sed vna tantummodo cum capellis suis. the counsel called cabilonense about the yeare 650. hath thus : ecclesiae antiquitus constitutae nec decimis , nec vlla possessione priuentur , ita vt nouis oratorijs tribuantur . and in case a man should build a church or chappell within his owne libertie , yet hee might not pay tithes to it , but the tithes must goe to the auncient church as in former times , for so saith a councel of wormes about the time of charles the great . quicunque voluerit &c. that is , if any man will build a new church within his owne liberty , hee may , so hee haue the consent of the bishop in whose diocesse it is , but then the bishop must prouide that the auncient churchs loose not their right and tithes , by these new , but the tithes are alwaies to be payed to the auncient churches . anastasius bishop of rome , ann. 398. hath two testimonies to the same purpose , statuimus &c. that is , we appoint that if any shall with-hold the tithes and offerings which the people are to pay , or shall giue them from the baptismall churches without the knowledge of the bishop , or of him whose duetie it is to looke thereto , and will not be ruled by their counsell , he be accursed and debarred from the communion . now if hence any shall surmise that hee may by the sufferance of the bishop doe this , because he is commanded without his knowledge not to doe it : that is answered , concil . wormac : that the bishop himselfe may not giue that license to pay tithes from baptismall churches ; and in an other place it is said , that if the bishop should do so , he should turne the house of god into a den of theeues , and should therefore bee excommunicate without hope of returne . againe , anastasius saith , quidam laici qui vel in proprijs , vel in beneficijs suas habent basilicas , contempta episcopi dispositione , non ad ecclesias vbi baptismum & praedicationem , & alia christi sacramēta percipiunt , decimas suas dant , sed proprijs basilicis , vel alijs ecclesiis pro libitu sue tribuunt , quod omnibus modis legi & sacris canonibus constat esse contrarium . the councell of chalcedon can. 16. witnesseth that the country parish churches were vnder the iurisdiction of seuerall bishops , and if a question rose to which bishop the parish belonged , 30. yeares prescription was required to proue the right . if any citie should bee afterward renued by the authoritie of the emperour , then the ordination of parishes should follow the new ordination of that citie . thus were parish churches vnder the gouernment of bishops , and tithes assigned to their proper churches , long before the councell of lateran : that counsell prouided nothing at all in this point , onely whereas the regulars and seculars were then deuising a trick to defraud the churches of tithes , the counsell prouided to take order to stop that iniustice , for the regulars and seculars when they let their houses or farmes , would couenant that the farmer should pay tithes to them , heereby the church to whose parish the farme belonged , was defrauded . to redresse this abuse the counsell of lateran , cap. 56. ordaineth that such tithes should not be payed to the land-lords , but to the parish church . this is the rather to be noted , because it openeth the manner and beginning of that wickednes , which came in by such fraternities , for from these beginnings impropriations came in , now the counsell cunningly helped forward the matter , for by taking away priuate authoritie , there was a priuiledge cunningly thrust into the popes hands , and therefore this abuse was forbidden by the counsell , because they who would doe it , must fetch a license from the pope , for before this time began those dispensations as heereafter will bee shewed . before wee proceede to the testimonies of succeeding fathers , one thing i would note concerning patronages of churches , for that is a thing not vnworthie of knowledge , and pertaining to the question which i follow . the church had of old , euen from the apostles times , or very neare them , lands and possessions , which were desposed by the chiefe of the clergy , that is , bishops , there were also , as parishes were distinguished , some portions of land assigned to euery parish church , ministers then hauing temporalties , as now wee call them , it could not choose but questions might arise concerning those possessions . now when any troublesome question did arise , those godly men in the beginning would not bee contentious in the law , no not for their owne lands , wherefore because they should neither bee drawen from the seruice of the church through sutes , nor yet loose their land vppon the sute of contentious men : there were certaine temporall men appointed eyther by godly kings , whom marsilius patauinus calleth legislatores , or by such as gaue those lands , to be patrons of churches , who might be readie to defend , the church-rights , that the bishops and pastors might with more fruit , and lesse incumbrance apply their vocations . marsilius patauinus witnesseth thus much : dominium temporaliū quae sunt pro ministrorū euāgelicorū sustentatione statuta , est legislatoris , aut eius vel eorū , qui per legislatorem ad hoc fuerint deputati , vel per eos qui talia dederunt , si fuerint singularès personae , quae supra dicta temporalia dederint , et ordinauerint ex bonis suio ad vsum praedictum . qui sequidem sic statuti ad ecclesiasticorum temporalium defensionem & vendicationem , vocari solebant ecclesiarum patroni . nam antiquitus viri sancti atque perfecti ministri euāgelici christum imitari volentes , contra nullum voluerunt contondere iudicio . our purpose is not to stay in examining euery defect in marsilius , whereunto he was carried by an earnest welwilling to the emperours cause , and an hatred against the abuses of the church as then it stood . onely we note that temporall patrones were appointed by the first doners , not to bestow church-liuings , as now they doe , but to defend the right of the land giuen to the church . for at the first , patrones had no more right , neither could retaine any more to thēselues then that which was common to all . this appeareth out of diuerse testimonies ( which i cite onely for storie sake : for although these be not vndoubted testimonies , yet vndoubtedly this vse may bee made of them ) whereas one iulius had founded a church , gelasius writeth to senectior bishop of that dioces , wherein the church was founded , to dedicate the same . prouided , that first iulius did resigne the donation : and he must know that he can retaine therein no right to himselfe , praeter processionis aditum , qui omnibus christianis dibetur . what is ment by processionis aditus , i leaue to the canonists to expound : but by the words it seemeth to be a thing common to all christians . it is likewise witnessed , that one frigentius , founding a church , retained no more then the former . the same is confirmed by a constitution of the fourth toletan councell . nouerint conditores basilicarum in rebus quas eisdem conferunt , nullam se potestatem habere , sed iuxtà canonum instituta , sicut ecclesiam , ita & dotem eius ad ordinationem episcopi pertinere . but in the same councell it is graunted , that the founders of churches in their life time onely may nominate a minister to the church . thus much concerning the beginning of patronages : where wee may note how far this thing among many is drawen by corruption frō the beginning : for patrons were first instituted for defence of the church rights from the wrong and insolences of corrupt and contentious men . but the rights of the church , are at this day euery wher ouerthrowen , as it were by a common conspiracie of men , against the church & ministerie , partly by auncient corruptions , partly by latter . and where can the church haue her right , for corrupt customes ? but doe the patrones stand in the gap to defend the church-right ? doe they not looke on whilst enery one maketh hast to carry away the spoiles , one inuiting another as to a common pray . they will say , it were to much for them to defend the church in this spoiling age : yet this they should doe from the beginning . sed quis custodiat ipsos custodes ? but i returne to my storie . wee haue shewed out of such records as are least , when tithes began to be established in the church , after the apostles : how parishes were seperated , and tithes seuerally assigned to each limitation ; that the vse of paying tithes to limitted churches was not a matter deuised by the councell of lateran , but in better vse , and more incorrupt order before that councell then euer since : that the vse of patronages in the beginning was for the defence of the church-rights . now we are to inquire how the succeeding fathers did write of tithes after they were once assigned to particular churches . chrisostome teaching an husbandman how he may be a worthie christian and doe good workes though hee build no churches , saith : quasi ducta vxore vel sponsa , vel data virgine , sie erga ecclesiam affectus esto , dotem ascribe illi , ita benedictionis praedium multiplicabitur , quid enim non erit illic bonorum ? parumne est obscero toreular benedici ? panumne est deum ex omnibus fructibus prius partem ac decimas accipere ? ad pacem agricolarum hoc vtile , and presently after , preces illic perpetuae propter te , laudes ac synaxes propter te , hee doeth not onely teach them that they ought to pay tithes , but he giueth these reasons , because their seruice , prayers , preaching , is for thee : and because this is the meanes to haue a plentifull blessing vpon the rest , hee witnesseth also the same vse of paying tithes in his time , by reproouing the abuses of bishops and ministers , when they seemed more carefull to receiue tithes , then to procure the good of the people , of which sort many were in his time , and many moe are in our dayes : si populus decimas non obtulerit , murmurant omnes : at si peccantem populum viderint , nemo murmurat contra cos . hierom speaking in the person of a minister of the gospell , saith thus . if i then being a part of the lords inheritance , take not my part among my brethren , but as a leuite and priest , liue of tithes , hauing meat and raiment , heerewithall i am contented . againe he saith , quod de decimis diximus , quae olim dabantur à populo sacerdotibus & leuitis in ecclesiae quoque populis intelligito . in which place he saith farther : ecclesiae populis praeceptum est dare decimas , for proofe he alleadgeth s. paul , the elders that gouerne well , are worthy of double honor , especially they who labour most in the word and doctrine , expounding honour , maintenance : and vnderstanding that maintenance , tithes . out of which testimonies of hierom ( who is by erasmus iudged the most learned of the latine fathers ) it may be obserued . first , that the precept of tithes is taken to bee part of the morall law , and ought to be in no lesse force among christians then among iewes , such strangers were the learned fathers in these late deuises which now are found out , that tithes should be ceremoniall or iudiciall , for albeit these tearmes , decimae debentur iure diuino , were not in vse in those auncient times , yet the fathers expresly deliuered that which is aeqiualent , that christians are bound to the law of tithes aswell as iewes were : that the precept for paying tithes is now to bee vnderstood in the church secundum literam . secondly , we obserue that the reasons vsed in the new testament by the apostles doe truely in the fathers iudgements conclude for tithes , and not for the pretended competency , which thing was vtterly vnknowne to the fathers . ambrose faith : quicunque recognouerit in se quod sideliter non dederit decimas , modo emendet quod minus fecit , quid est fideliter dare ? nisi vt nec peius , nec minus aliquando afferat de grano , aut de vino , aut de fructibus arborum , aut de pecudibus , aut de horto , &c. in augustins time , it seemeth the people , at least in africa , were very negligent in paying tithes , and therefore hee exhorteth them very earnestly to that duetie , maiores nostri ideo copys omnibus abundabant , quia deo decimas dabant , & caensari censum reddebant : modo autem quia discessit deuotio dei , accessit indictio fisci : noluimus partiri cum deo decimas , modo autem totum tolletur . in which place he witnesseth two things . first , that it was the custome of the church long before his time to pay tithes . secondly , that this thing pleased god so much , that hee blessed them who vsed it , so that therefore they had abundance : and that men now in his time wanted , because they were not faithfull in this seruice of god : and therefore preaching vpon the 146. psal. vpon these words , he maketh the grasse to grow vpon the mountaines : he compareth the husband man to the mountaine , that receiueth raine and bringeth forth grasse , hee compareth preaching to the raine , and tithes to grasse , ecce mons es , accipe pluuiā , & da faenū , and therefore a little after he saith exime partem aliquam reddituum tuorum , decimas vis ? decimas exime , quanquam parum sit , dictum est enim quia pharisaei decimas dabant , & quid ait . dominus , nisi abundauerit iusticia vestra plusquā scribarum & pharisaeorum non intrabitis in regnum coelorum , & ille super quem debet abundare iusticia tua , decimas dat , tu autem vix centessimam das . where s. augustin expoundeth the words of the gospell as origen and other fathers did , as no lesse belonging , yea much more to christians then to iewes . hee speaketh not doubting ( as some vnderstand his words ) but because the people of his country were so far from performing this duetie , if there bee any doubt in his words , it is onely in this , whether the tenth part were not too little , for so doth his words imply , decimas vis ? decimas exime , quanquam paris sit . and he whom thou must exceede in righteousnesse payeth tithes , whereby he implyeth , that thou must pay more , for hee doth not leaue it at the peoples libertie to pay tithes , or not to pay , as some take it : but sheweth them that were so far from this duety , that they ought to pay tithes and yet doe more then that . leo the first , liued in s. augustins time , but yonger ; gratian citeth his words thus . nullus decimas ad alterū pertinētes accipiat : not long after this , the councell called marisconense 2. was held , wherein it was thus decreed . leges diuinae sacerdotibus & ministris ecclesiarū pro haereditaria portione omni populi praeceperūt , decimas fructuū suorū sacris locis praestare , vt nullo habere impediti , spiritualibus possent vacare ministerijs : quas leges christianorum congerics longis temporibus custodiuit intemeratas . vnde statuimus vt mos antiquus reparetur , vt decimas ecclesiasticas omnis populus inferat . this councell was held about the yeare of christ : 580. the testimonie of the fathers of this councel is to be obserued they witnesse that the ordinance of tithes was very auncient in the church before them : and as auncient , so vniuersally receiued among christians . they witnesse likewise that the right thereof is from the law of god. before this councell almost an hundreth yeares , was held the first councell of orleans , which affirmeth the same . after this the same truth was likewise cōfirmed by diuerse councells . concil : caebilonēs : 2. cap. 19. concil : melens . cap. 2. concil . valent. cap. 10. concil . foreiuliens . cap. vlt. concil . mogunt : cap. 17. concil . rothomag . which is thus cited by gratian : omnes decimae terrae , siue de frugibus , siue de pomis arborum , domini sunt , & illi sanctificantur ones , boues , & caprae quae sub virga pastoris transeunt , quioquid decimae euenor it sanctificabitur domino . the fathers of this councell show that they vnderstood the precept of tithes leuit . 27. literally , no otherwise to be vnderstoode for iewes then christians . concil . triburiens . cap. 13. and 14. saith thus : quid si dicerit dominiss , nempe meus es ô homo , mea est terra quam colis , mea semina q●● spargis , mea animalia quae fatigas , meus est solis ardor : & quum omnia mea sint , tu qui manus accomodas solum decimam merebaris , sed seruo tibi nouem , da mihi decimam , si non dederis decimā auferam nouem , si dederis mihi decimam multiplicabo nouem . si ergo querat aliquis cur decimae dantur , sciat quod ideo dandae sunt , vt hac deuotione deus placatus , largiùs praestet quae necessaria sunt , & vt ministri ecclesiae exinde releuati , liberiores fiant ad spiritualis exercitij explecionem . gregory the first saith thus : sicut offerre in lege iubemini , fratres charissimi , decimas rerum , it a ei offerre contendite decimas dierum , where gregory expresly applyeth the precept of tithes written in the law to christians , teaching that christians in the law were commaunded to pay tithes . beda in his booke called scintillae proueth tithes due by scriptures and fathers , he citeth out of augustin : decimae ex debito requiruntur , & qui eas dare noluerit , res alienas inuadit . and againe : haec est domini iustissima consuetudo , vt si tu illi decimam non dederis , tu ad decimam reuoceris : and many other testimonies . caesarius arelatens . episc : saith , decimae non sunt nostrae , sed ecclesiae . walafridus strabo saith , decimas deo & sacerdotibus eius dandas , abraham factis , iacob promissis insinuat , deinde lex statuit , & omnes doctores sancti commemorant . leo the fourth , about the yeare of christ , 840. is thus cited by gracian , de decimis iusto ordine , non tantum nobis , sed etiam maioribus visum est a plebibus tantum vbi sacrosancta baptismata dantur , debere dari . about this time and after it , tithes were established by constitutions of princes , as by charles the great , and other . some learned men haue thought , because some princes haue made constitutions for tithes to bee payed to the church : that therefore tithes are held by no other right then princes constitutions . but before this time tithes were alwaies held by the lawes of god , and not of princes . i graunt if princes were so vngodly , as they were in the time of the apostles , that they would not yeeld to gods ordinance heerein , but would resist the same : then could not tithes be payed , as in the apostles times for that cause they were not , but the right ceaseth not , and as wicked princes cannot take away the right by stopping the practise : so godly princes cannot make a right , but onely confirme it , when by their good lawes they yeeld to gods ordinance . though ezekias by a godly law command the keeping of the passeouer : yet the passeouer may not therefore be called the constitution of ezekias . it is the more to be maruailed , that men of learning are so hasty in concluding that tithes are nothing but princes constitutions , because they finde them confirmed by some few princes . after this time the church succeding , agreed with the former churches in this opinion , as appeareth by the testimonies recorded . auent : lib. 3. anual . synod . arelat : 4 cap 9. synod . anglic. cap. 17. in which place it is testified , that tithes ought to bee payed , as it is commanded in the law , they testifie also that no man can giue acceptable almes of the rest , vnlesse first he separate the tenth to the lord , which he hath appointed for himselfe from the beginning , they testifie farther , that many grudging to pay the tenth part , are therefore often themselues brought to atenth part : the same is confirmed by rabanus maurus , in num. lib. 2. ca. 22. & 23. leges boiorum apud auent . lib. 3. gregory . 2. apud auent . lib. 3. concil . warm . caus . 16. q. 1. nicolaus 1. ( about the yeare of christ 858. ) caus . 16. qu. 2. and thus in the story of tithes wee are come to those timees wherein the change began , for all this while there was no change thought of in this question . after this , began those late deuises wher of we spake before , for now the pope being growen to such an incorrigle pride and liberty , that he would do al things after his owne pleasure , no prince or emperour being able to bring him into order , began by his al-oppressing power to change this ordinance of tithes , which from the beginning remained vntouched till now , for after it was once found out , that all things holy & profane , were ready marchandise for them that brought most : then came in exemptions first , and afterward impropriations , transfering tithes from one to an other : when exemptions first came in , i cannot certainely define . in the schisme between two popes alexander the third , and victor the fourth , alexander preuailed by force & perfidiousnes , as they speake who write thereof , of him it is testified : cistercienses , hospitalarios , & templarios decimarum solutione exemit , before that time iohn xv . gaue the like priuiledge to saint benets monks at casinum as witnesseth leo marsican : hostiensis episcop . lib. 2. cap. 1. histor . casinensis monasterij , in these words . hoc vltra iohannem duodecimum , &c. in suo priuilegio autoritate apostolica addidit , nulli episcopo licere ab vllo ex populis monasterio subiectis , vel a quibuslibet vbique terrarum ad se pertinentibus ecclesijs , decimas viuorum seu oblationes defunctorum qualibet occasione percipere . this iohn was pope ann. 990. after this the marchandise of exempting and appropriating was well followed : this new practise of popes against the auncient ordinance of god was first maintained by the wit of alexander de hales , and after by thomas of aquine as we haue shewed . their deuise is that tithes are iudicials : they framed new distinctions to coulour the popes vsurpation , after he had first by impropriations broken the ordinance of god , and put tithes away from the teachers , which from the beginning of the world till these times , had not beene done before . all the schole-men in a manner follow these two in this question : who with their vnfruitfull disputations darkning the church , as they carried many parts of the holy truth into bondage , so it is not much to bee maruailed if this truth of tithes found among them the same intertainment , which other parts of the truth of greater importance did finde . after this time the right of tithes seemed to lie buried by the popes vsurpation , without great resistance : yet some were found though few , who against the flattery of schole-men , preserued the truth of this question . nicolaus lyra , albeit carried into some superstitions by the streame of those times , yet taught this point not after the late schole-men , but after the auncient fathers . so did strabus an anglosaxon the author of the ordinary glosse . iohannes semeca , author of the glosse vpon gratians decrees , did withstand pope clement the fourth , exacting tithes through germany , which thing semeca tooke to be vnlawfull , and was therefore excommunicate by the pope , and put from the place of gouernment , which he held at halberstade . against which iniustice , semeca appealed to a councell , and had many great men fauoring his cause . whilst the contention grew hot betwene them , the death of them both ended the quarrell : the storie is in krantzius . and thus the pope oppressing all with his greatnesse , making open sale of tithes , instituting impropriations , laid wast the churches euery where . and in this sort they stood vntill the time of reformation began by the blessed labours of them whom god raised vp for that seruice . after which time the opinion that tithes were ceremonials was first deuised . chap. vi. the obiections answered , and the point in question confirmed . thus far haue wee followed the story of tithes from the beginning , though not so exactly as might be wished , yet so as serueth sufficiently to shew how the right of tithes haue stood : that they were alwaies due to the teachers of the church , before the law , vnder the law , and in the time of grace . and this is sufficient to shew that this thing belongeth to the morall law , and so to the law of nature . for that which alwaies remaineth the same in all ages of the church , doth surely belong to the moral law . thus haue tithes alwaies stood the same in all ages of the church , vntil late corruptions breaking in like a flud , haue taken away the knowledge and right difference of things . but if a man with iudgement think of the matter , he will confesse that late vpstarts opinions , especially such as are maintained neither by scriptures , auncient fathers , nor reasons ( for they who hould tithes from the church haue no other argument then such as moued the pope to take them away , might , and vsurpation , and that most pleasing reason of gaine ) a man i say of iudgement and indifferencie must needes yeeld that these later opinions ought not to prescribe against so auncient a truth . now least any scruple might remaine , wee purpose last of all to consider the obiections moued against our conclusion . bellarmine passeth somewhat hastily by it , and maketh but one obiection , but alphonsus tostales bishop of abula doth insist in the question and seeketh to breed more trouble . first hee would prooue that tithes belong not to the law of nature . secondly , not to the morall law . and first he obiecteth thus : god did institute in the olde testament , that tithes should be payed , therefore this is not pertaining to the law of nature : the reason is , that which is naturall is not instituted by a law , for vnto such things the bond of nature sufficeth : we answere , we finde many things instituted in the law , which out of question belong to the law of nature , as the whole decalog . abulensis reasoneth against this answere thus : things pertaining to the law of nature , are not put among other precepts , but onely they are contained in the decalog , tithes are put with others . i answere to this last obiection , and to the former thus : tithes haue two respects . first , if wee respect the generall ordinance of tithes , they were not instituted in the law , for this ordinance was before the law , and so tithes were alwaies the lords , as wee haue shewed . secondly , if wee respect the particular assignation of tithes to the leuites , this is all which was instituted in the law . now this leuiticall assignation is put with other precepts , but the generall ordinance of tithes is included in the decalog . the parts of this distinction we haue proued , wherefore all that abulensis can proue by this argument , is onely this , that the leuiticall assignation was not belonging to the law of nature , which we yeeld . againe , where he saith , nothing belonging to the law of nature is set among other preceps , this is false : for those things which are included in the decalog , are often repeated among other precepts , therefore idolatry , whordome , and such like are forbidden , not onely in the decalog , but among other precepts : vsury is against the law of nature , as naturall men haue witnessed , yet it is set among other precepts , and the prophet ezekiel sheweth that all these , vsury , idolatry , whordome , &c. are the breaches of the morall law , ezek. 18. therefore those things that beelong to the law of nature are set among other precepts . to that obiection which abulensis draweth from iacobs vow , we haue answered before . farther he obiecteth thus : if they were of the law of nature , then should all nations be bound thereto , to this wee haue answeared before , shewing that all christians haue thought themselues bound thereto , and that euen heathen men haue thought no lesse . another obiection is : if they belong to the law of nature , then should they be due to gods ministers ; and yet in the old testament tithes were not giuen , nor any part of them , to the priests , which were gods chiefe ministers , but onely to the leuites which were ministers of lesse place . i aunswere : where as abulensis saith , the priests had no tithes , which saying he often repeateth ; we think it enough to aunswere him with the authoritie of other . lyra a iew borne and more skilfull in the auncient affaires of the iewes , then abulensis , vpon the 7. heb. saith thus : leuitae generaliter recipiebant decimas a reliquo populo . inter leuitas autem illi qui erant maiores illius tribus , videlicet sacerdotes summi filij ▪ aaron , non solum accipiebant decimam à populo , sed etiam de parte leuitarum recipiebant , quae vocabatur decima decimae num : 18. this testimonie spoileth his argument . hierom also witnesseth asmuch , in malach. 3. againe , in the language of the fathers , this word leuites vnder the gospell is alwaies vsed for a preaching minister . whereby they signified that tithes were due to labouring ministers . bishops were otherwise prouided for : albeit in the beginning bishops had the distributing of such things among the ministers . he obiecteth farther . when god disposed of tithes num. 18. he saith : i haue giuen the tithes to the children of leui , for their seruice at the tabernacle , &c. wherein is meant , that he gaue this possession but of late to the leuits : and therefore commanded them to possesse nothing among their brethren ( thus much we graūt , what is the conclusion ? ) now if tithes were due by the law of nature , then would not god take from them the right of possessing the land among the israelites . wee aunswere : this last inference is deuided , ther is no proofe brought for it , neither is there any affinitie betweene the antecedent and consequent : for god may command the leuites to possesse no lands ( other then was assigned to them , which was a large portion ) because no worldly businesse should call them away from the seruice of god , and because the ministers of the gospell might bee instructed , not to intangle themselues with the affaires of this world to much , in which sense the apostle giueth that instruction to timothie : no man that warreth doth intangle himselfe with the affaires of this life , beecause hee would please him that hath cosen him to bee a souldier : and yet the generall right of tithes may belong to the law of nature for all this . but admitting the conclusion , we say it concludeth onely of the leuiticall assignation , not of the generall ordinance . another obiection is . the leuites by the law of nature were not dedicated to the seruice of the tabernacle , therefore the tenth was not determinable by nature . we answere : the dedication of the leuites to the seruice of the tabernacle was ceremoniall . that therefore tithes should be ceremonial , the consequence houldeth not : no not so much as to proue the leuiticall assignation ceremoniall . it proueth that assignation onely temporary not perpetuall : for it is to last no longer then the seruice of the leuites . this is all that can be truely inferred . another obiection is thus : that thing is onely pertayning to the law of nature , whose bond and duety may bee determined by naturall reason , but naturall reason doth not determine numbers , for there can no naturall reason bee brought , why rather the tenth part then more or lesse should bee payed . wee answere by distinguishing both lawes naturall and morall . if wee vnderstand the law of nature to reach as farre as the morall law in his largest sence , ( as abulensis vnderstandeth it ) then tithes belong to the law of nature , euen as doth the sanctifieng of a seauenth day to god , and naturall reason doth aswel determine the tenth in number as the seauenth in number . and because abulensis taketh naturall in this sence , ( for in leuit. cap. 1. qu. 1. he saith : moralia praecepta naturalia sunt ) therefore in answering whensoeuer i admit tithes to belong to the law of nature , i would bee vnderstood to speake in this sence . but if wee take the law of nature , for that which floweth from naturall principles and is manifested to the naturall man by naturall meanes : so wee graunt tithes not naturall . we may also distinguish things morall , for either they are morall by diuine institution , or by nature : things morall by nature are those that belong to the law of nature , in which sence the morall law and naturall law is all one . but morall by institution are all things beelonging to the true worship of god ; which things as they come not from the principles of nature , so they are not knowen to the naturall man. among these things are a sanctifieng of a seauenth day by god , and sanctifieng of tithes to god : which things are morall by diuine institution , and so naturall by a secondarie declaration after , and vpon the law of nature , and in that sence reduced to the law of nature , as all things that are reueiled in the true worship of god , being morall , not by nature but by diuine institution . another obiection is : if it were morall , then must it remaine as it then stood , but then it stood so , as to bee payed to the leuits , not to the priests , therefore it should not now bee payed to the priests , yet now it is payed to the priests , wee aunswere , this is a fallacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ambiguitie is in this word priest. they are not now giuen to such priests as then were , but they are now giuen to the labouring ministers : who albeit in the time of abulensis were commonly called priests , and ( the word being vnderstood aright ) may iustly be so called : yet in truth they answere not to the priests of the old testaments , but to the leuites , as we haue shewed . againe , we haue proued out of lyra and hierom , that euen then also they were giuen to the priests . an other obiection is : tithes were the leuites right for their seruice : but there was no more reason to giue tithes to leuites , then to priests : this is answered , it resteth vpon those grounds , that no tithes were then giuen to priests , which is vntrue , and that tithes were assigned to the leuites which speaketh onely of the assignation , and not of the generall ordinance . another obiection is : the seruice of the leuites was a greater thing , then that which was giuen for their seruice : but the seruice it selfe ceaseth , therefore all the leuites right ought to cease : we answere , we admit the conclusion . all the leuites right ceaseth , that is that leuiticall assignation , but the perpetuall ordinance of tithes , as it was before leuy can not be taken away by the particular assignation . another obiection he frameth thus : if it were naturall , then it could not bee changed nor altered by any dispensation : wee answere , hoc illud est . this is the great obiection that carried abulensis , and all the rest to deuise these quirks and subtilties against tithes , wee can easily answere , that the popes dispensation heerein was vnlawfull and impious , but all meanes must bee attempted that mans wit can deuise , beefore the popes high crowne bee touched . this is the obiecton which onely was thought vnanswerable , all the rest are but brought to fill vp a number , as doing their seruice to this : now this reason is with vs of no strength , what accompt soeuer the papists make of it , and euen among them , there are diuerse which doubt not but that the pope doth dispense with some things euen against the law of nature , as appeareth by those cases , which are called casus papales , which are drawen also into verses beginning thus : si sit catholicus papam non iudicat vllus . wherein it is said that hee hath power to dispense in exemptions and periurie , to dispense with that which is cursed anathemate , to dispense against all the rules and canons of the church , to dispense with that sinne which is greater then adultery , and such like , and therefore no maruaile if he dispensed against the right of tithes . and these are the great reasons that abulensis bringeth against this question . bellarmine bringeth but one argument , and that to proue tithes not ceremonial , but iudicial , he saith tithes are not ceremoniall but iudiciall : nam non ordinantur immediatè ad colendum deum , sed ad aequitatem inter homines , but how doth he proue this ? for faith he , god commanded tithes should bee payed to leuy , because leuy was the tenth part of israell , that there might be a proportion betweene their estate , and the rest : we answere this reason for paying tithes is found in no scripture , but in bellarmines idle conceipt , who afterward misliking it , ouerthroweth it , and findeth leuy to be the twelft part of israell . againe , if this were a reason to pay tithes , then ought not tithes to haue beene payed before the law , for this reason had no place when abraham and iacob payed tithes , farther the reasons that are in the scripture doe ouerthrow this reason , for god assigneth tithes to leuy out of his owne proper right , beecause all tithes are the lords leuit. 27. if the lord before and in the law had right to all tithes , then this true reason both taketh away bellarmins false reason , and proueth that false which bellarmine saith , tithes had no immediate ordination to the worship of god last of all , if this reason conclude any thing against vs , that tithes are not morall , because they haue no immediate ordination to the worship of god , by the same reason it holdeth likewise against all maintenance of ministers , & yet they who denie vs tithes , graunt that some maintenance is due , and part of the morall law . now looke what ordination the maintenance which they yeeld vs , hath to the worship of god , the same we proue of tithes : but bellarmine saith asmuch for vs , as wee can desire , certum est ( saith he ) praeceptum de soluendis decimis , qua parte diuinum & naturale est , non posse vlla lege humana vel consuetudine contraria aboleri , ac proinde certum est , ecclesiam habere ius petendi decimas , etiam vbi consuetudo est , vt non soluantur , in hoc enim omnes theologi & canonistae conueniunt . if this bee so certaine , then it is also certaine that if it were not for the popes dispensations to the contrary , all papists would assent to our conclusion . by this graunt of bellarmins wee haue gotten somewhat , that all the schole-men and canonists , that is , in a manner all papists , hould that the precept of tithes is diuine and of the law of nature in some sort , and that therfore the church hath right to claime tithes ; which words would bee well noted , for if therefore the church hath right to demaund tithes , because in some sort tithes belong to the morall and naturall law , then are tithes neither iudiciall nor ceremoniall in any sort . for that which the church may alwaies demaund is naturall , and diuine . but the church , saith bellarmine , may alwaies demaund tithes , that is , the tenth part , though custome bee against it . therefore the tenth part is due by the law of god and of nature . now the church hath not alwayes right to demaund things ceremoniall , or iudiciall . by this which bellarmine graunteth , we haue enough , for he proueth that the quota pars is naturall and diuine . and whether bellarmine graunt thus much or not , the force of the truth will compell euery man to confesse that the thing which must of right alwayes be demaunded in the church , is naturall , and diuine . now certaine it is , that the church hath no right to demaund any other kinde of maintenance then tithes . abulensis ( who seemeth to bee much more curious then bellarmine ) moueth this question , quo nam iure debetur decima ? after much disputation , his resolute aunswere is , debetur iure canonico , quia non debitur iure naturae , nec diuino , nec ciuili , quum illud non imponat onera pro ministris dei , neque est enim aliqua lex ciuilis quae obliget omnes christianos , quum non sit aliquis vnus princeps secularis omnium , sicut est vnus princeps ecclesiasticus . in which wordes wee obserue the absurdities whereinto great wits must needes fall , when once they resolue to haue the truth , as saint iames saith , in respect of persons , for by this it appeareth what they would hold if the popes authoritie to the contrary , did not set a byas vpon their wits and words . first , he saith , tithes are due onely iure canonica , but what then must bee said of those times beefore this ius canonicum was inuented ? tithes were proued by the auncient fathers to bee due , when there was no canon law in the world , and were more sincerely held by the church before , then after the canon law came in , held by the fathers from the law of god , and no other . secondly , he graunteth that tithes are not due , iure ciuili , and giueth reasons why they cannot stand by that law , which are well to be marked , because , saith he , tithes are the ministers right through all christendome . now neither doe the ciuill magistrate impose those rights , neither is there any one ciuil prince that ruleth ouer al christendome , therefore they are not , neither may be imposed by the ciuill lawes . if this reason be good , then is it certaine that tithes haue nothing to doe with iudicials : for nothing is iudiciall , but that which may bee imposed by the ciuill lawes , this is an euident truth which none denieth that knoweth what are iudicials , whereby it is no lesse euident that abulensis doth vtterly ouerthrow all that deuise at once , which the schole-men so busily build vp . thirdly , wee reason from his enumeration of lawes thus : tithes are due by some law , either by the lawe of god , or by the ciuill lawes , and princes constitutions , or by the canon law . but abulensis and the rest of that side graunt that they are not due by the ciuill law , and princes constitutions : and wee proue that they are not due by the canon law , ( because they were more duely , more orderly , and sincerely payed and held before the canon law was inuented , then euer they were since ) therefore it must follow that they are due by the law of god. as this standeth against the papists , so it standeth no lesse strong against such as hold tithes princes constitutions : because it is proued that tithes were held as orderly , and duely in the church , before they were confirmed by princes constitutions , as afterward . princes indeed may confirme or forbid the vse , but they cannot make or take away the right . wherefore seeing all that standeth against vs is declared to be of no force : and that we haue proued that the maintenance in the apostles times , was nothing but almes : that tithes were established in the church as the auncient ordinance of god : that this ordinance is not iudiciall beecause it is holy , and of things separate from common vse : nor ceremoniall , because it was not ordained to remaine onely vntill the time of reformation , but remaineth after that time : seeing these things stand thus , we may safely conclude that tithes are now due to the ministers of the church by the expresse word of god , as they haue beene alwaies accounted in the best ages of the church . finis . notes, typically marginal, from the original text notes for div a17985-e410 numb . 13. 33. 2. king. 22. 20. spelunca latronum . ios. 10. 23. 1. kings . 14. exod. 1. 9. 10. 1. sam. 5. 1. sam 24. 5. 2. sam. 10. 4. psal. 50. psal. 50. notes for div a17985-e740 1. lib. 2. doct . fid . art . 3. cap. 64. 2 tom. 1. contr . 5 lib. 1. cap. 25. 3. the first opinion refuted . 1. cor. ● . luke 10. 7. 1. tim. 5. 8. the second opinion refuted notes for div a17985-e1200 gen. 4. 3. 4 5 gen. 14. 18. verse . 7. verse . 8. iohn caluin , gen. 28. 20. 21. 22. to. 1. con. 5. lib. 1. ca. 25. herodot . clio. plutarc . camil. plut. lucullo . lib. saturn . 3. cap 42. biblith . lib. 8. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. hist. nat . lib 12. cap. 14. & 19. notes for div a17985-e3320 leuit. 27. 30. num. 18. 21. whether tithes be ceremoniall . 1. 2. q. 81. art . ● . ad . 1. lib. 2. de indulg , cap. ●● . gal. 5. 3. heb. 9. 24. tithes not iudicials . 3. part . q. 51. 3. 2. 2. q. 87. art. 3. notes for div a17985-e4710 hom. 11. in num . august . in psal. 146. notes for div a17985-e5150 apol. cap. 39. hist. oct. lib. 1. cap. 17. defens . p●●● . par . 2. c. 25. cuns . 12. q. 〈◊〉 〈◊〉 matriabus ecclesijs . in dictione singularum parochiarum spiscoporum . lib de scriptor . eccles . orig. hom 11. in num. ibid. cyprian ep . 66. in honore sportulantium fratrum . inter decreta dionisij & caus . 13. q. 1. caus. 3. q. caus. 16. q. plures . ibid. eccle. ibid. qnicu● ibid. statui● ibid. q. 7. caus. 16. q. 1. defens . pac . part 2 cap. 14. or as the glosse seemeth to read the dotation . caus. 16. q. 7. ibid. concil . tolet. 4. can . 32. hom , 18 , i● act. hom. 44. in mat. ad nepotia . de vitacler . in malach. 3. 8. 1. tim. 5. in serm . quadrages . lib. 50. homoliarum homel . 48. caus. 16. q. 2. concil . matif . 2. can . 6. caus. 16. q. 1. hom. 16. in euang , hom : 9 , de rebus ecclesijs . cap. 87. caus. 16. q. 10. 1. chron 30. catus . test . veril . tom . 2. lib. 15. notes for div a17985-e8110 abulens . in mat. cap. 23. qu. 136. 2. tim. 2. 4. apud francis . astesanum itē hostiensē . de cleric● lib. 1. ca. 25. to. 1 con . 5. lib. 1. c. 25. in mat. 23 , q. 148. the great case of the tythes and forced maitenance [sic] once more revived the true state thereof enquired into, before the law, under the law, among the jews : likewise under the gospel, the true ministers of christ, their allowance shown : likewise in the corruption of time since christ, how tythes have been introduced, wherein antiquity is searched, and the judgment of the fathers of the church in several ages produced, besides the scripture it self examined : in all which is clearly proved, tythes and forced maintenance, are no gospel maintenance : the scriptures answered, divers arguments confuted, and objections answered, which are brought by the ministry of this late age : also the institution and division of parishes and their rise, all which are published for the benefit of all, who desire that gospel order might be established again in all the churches of christ / f.h. howgill, francis, 1618-1669. 1665 approx. 184 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a44793 wing h3165 estc r22288 12300186 ocm 12300186 59144 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early 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(eebo-tcp ; phase 1, no. a44793) transcribed from: (early english books online ; image set 59144) images scanned from microfilm: (early english books, 1641-1700 ; 637:1) the great case of the tythes and forced maitenance [sic] once more revived the true state thereof enquired into, before the law, under the law, among the jews : likewise under the gospel, the true ministers of christ, their allowance shown : likewise in the corruption of time since christ, how tythes have been introduced, wherein antiquity is searched, and the judgment of the fathers of the church in several ages produced, besides the scripture it self examined : in all which is clearly proved, tythes and forced maintenance, are no gospel maintenance : the scriptures answered, divers arguments confuted, and objections answered, which are brought by the ministry of this late age : also the institution and division of parishes and their rise, all which are published for the benefit of all, who desire that gospel order might be established again in all the churches of christ / f.h. howgill, francis, 1618-1669. m. l. guy, edward, 17th cent. raunce, john, 17th cent. [6], 73, [1] p. s.n. ], [london : 1665. marginal notes. signed: francis howgill. "an epistle to the reader": signed edward guy. "the poor husband-mans complaint : his hope and confidence" [in verse] signed j.r. [i.e. john raunce?]: p. 66-68. "as one fore-seeing the day of terror that is to come upon babel, makes this invitation" [in verse] signed e.g. [i.e. edward guy]: p. 68-69. "the great complaint and outcry of one of the sufferers of sion" signed m.l.: p. 70-71. errata: p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create 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in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -early works to 1800. 2004-12 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the great case of tythes and forced maitenance once more revived ; the true state thereof enquired into , before the law , under the law , among the jews ; likewise under the gospel , the true ministers of christ , their allowance shown ; likewise in the corruption of time since christ ; how tythes have been introduced , wherein antiquity is searched , and the judgment of the fathers of the church in several ages produced , besides the scripture it self examined ; in all which is clearly proved , tythes and forced maintenance , are no gospel maintenance ; the scriptures answered , divers arguments confuted , and objections answered ; which are brought by the ministery of this last age . also the institution and division of parishes , and their rise , all which are published for the benefit of all , who desire that gospel order might be established again in all the churches of christ. f. h. printed in the year 1665. an epistle to the reader . impartial reader , thou hast here recommended once more unto thy view , what as from time to time , and from age to age , hath been not only the grand cause of invocating counsels , but also hitherto even the ground of great dispute and controversie , if thou this treatise do with a single eye peruse , and ballance the same in just and equal scales , thou wilt find it of so much validity , as will poise thy judgement to give sensure , that this is a clear and true demonstration of the matter in hand ; if thou be serious in thy view , sincere in thy heart , and single in thy mind , as willing to know the radix , rise , and ground of the matter herein handled , then wilt thou find this the very key which will aright , and may without scruple open unto thee , and demonstrate the very certain infallible and sure testimony , as well of their original rise , growing , begetting , constituting , settling , confirming , upholding , and maintaining of them , viz. tythes ; all which that thou mayst be clearly informed , may thou finde as by step and step herein traced , thou wilt finde their original as first how tenths were given before the commandment was given forth to the jews , thou wilt also find their growing , and their institutions thou may clearly see , and wherefore they were so instituted , thou wilt finde them when confirmed , and thou wilt finde them when corrupted , thou wilt finde them when lawful , and thou wilt finde them when not lawful ; thou wilt find them when they were to be payed , and thou wilt find a time when they ought not to be payed , and because the ministers of our age , as we have daily from them , do vaunt and boast themselves of the orthodox fathers of their church , therefore wilt thou find by a narrow search , and a single eye in the reading hereof , unto which i do advise thee , and that in patience and sobriety , thou wilt , as one unbiassed ballance the same , here may thou have their opinions , and judgments also , and their ancient fathers quoted thou wilt have at large their own words ; all which as by this treatise is intended to inform thy mind , and be as a president how they are now in this our age apostatized from what they were , and now at length becom'd as usurpation , or abused ; and for thy more full and perfect understanding how they were continued and imposed , thou may also read the orders and decrees of many great councils , their opinions , judgements , and impositions , from time to time in many ages past ; thou wilt see the testimony of the holy martyrs and their verdict , and last of all the scriptures discussed , the arguments confuted , the questions answered , and the objections razed , which the ministers of our daies do produce , or in times past have been produced , as the basis or ground from which they inferre and lay their seeming fair foundation , these thou wilt all see sufficiently , clearly and evidently confuted , their structure defaced , their painted building demolished , their foundation unbottom'd , and they themselves , if their old root of covetousness were not so strongly centered in them , might be convinced , there is not one stone left , but all is overturn'd , and the bottom ●…wed , that thereby this babels foundation may now be thrown down at the last , which hath had so many batteries ●…d assaults against it , this as it is the last , so it is indeed a weighty peice , which if truth might have place ( and error and deceit , which since the apostacy is crept in once rooted ●…t ) then needed there not another of this nature , for this indeed doth bolt the door , and if sensibly felt , arightly understood , and the truth of it assented unto , then would there be no entrance ; but though all this may not take ●●ld with the worldly priest , yet herein have i hopes , that truth therein being so sufficiently demonstrated , may take place and footing in every honest reader , so far as that he may not only be informed , but convinced , and not only so , but being convinc'd by this which doth so candidly manifest the same , he may in the zeal of his heart own it , and stand in the defence thereof , vindicating the just cause thereof , and witness with his seal that this is true , which if unbiassed he peruse , it doth evidently appear unto me he cannot but own , as he is willing and aminded to own truth ; one thing more is also in this book inserted , to wit , the sufficiency of allowance to the ministers of christ i● gospel daies , according the doctrine of christ and the apostles ; and it were well if magistrates and superiors ●…ld weigh it , and that they would with the infallible eye of pure judgement , labour to discern the same , lest they de●…e or uphold that which in this case they ought not , to ●…t , tythes , lest the lord be angry for their so doing , it being so repugnant to the testimony of truth . and so let every honest reader weigh , and diligently and ●…riously consider , whether he ought to uphold truth or er●…r , light or darknesse , i assume he will say that he ought 〈◊〉 uphold and maintaine the truth , and to stand by it and for it , then let me ask him a sober question , in the sobriety and calmnesse of spirit , and i desire that in the coolnesse of the day he may answer it , according to the witness of his conscience ; my question is this , whether he doth not believe after that he hath had a serious view of this pie●● that he meets with such valid arguments , such clearness of demonstration , as may or doth convince him that the imposition of tythes now in gospel daies , is absolutely out of the doctrine of truth , and ought not so to be ? and if so convinc'd , whether he ought not to side and adjoyn with that of god in his conscience , in a testimony of this nature , and so partake with truth , which is a duty ought to be , and is incumbent upon every christian mans heart , which is the desire of him who is a well-willer to sions prosperity . edward guy . the great case of tythes once more revived , and the true state thereof inquired into , both under the jews , and also under the gospel , wherein antiquity is searched , and the judgment of the most orthodox fathers of the church produced , and also divers modern writers , beside the scripture it self ; all which clearly proving , that tythes are no gospel maintenance , neither are due by any divine right . also , all the scriptures answered , and the divers objections and arguments confuted , which are brought to maintain them by the ministry of this generation . since the seat of antichrist hath been set , and his thrown exalted so high as it now is , and he himself exalting himself above all that is called god ; and not only so , but he hath laboured to make void the laws and commands of the lord and his christ concerning his church , and likewise , to set up his own institutions and commandements , which are repugnant and contrary to the commands of christ , and the practice and example of the apostles , and holy martyrs of old , who laid down their lives , for the testimony of that doctrine and faith , which they had received of the lord jesus christ the saviour of man ●…d , and knowing the practice and the examples of christ and 〈◊〉 apostles , and holy witnesses , they continued in their doctrine to hold forth still the same in purity , and to keep it unviolated ●…n to their death , that they might shew themselves forth to be followers of their master christ jesus , and to abide in his doctrine , and walke according to the primitive example , notwithstanding all the opposition , and contradiction of antichrist and his followers which hath been great throw many ages , since the ●…tions have dranke , and the kings of the earth of the wine of ●…e whores fornication , and the way that antichrist and the false church hath had to exilt themselves , hath been by policy , craft , and deceit , in perswading the nations , that that which was once given , and offerd freely unto the lord for his workes sake , is now made of necessity , and claimed as divine right to th●● and their ministers , notwithstanding both the doctrine , the worship , and practice be all together inconsistant with the primitive times truly so call'd . but seeing the ministry of the false church who abode not in the doctrine of christ , ( but hath violated it , and now hath turn'd against the saints , the ministers and seed of the free woman ) hath not had power by vertue of their doctrine to worke upon the hearts and consciences of people , so as to open them and make them freely willing to minister earthly things to their ministers , because indeed most people in the nations are not perswaded that they have ministred spirituall things . and therefore the false church hath perswaded the powers of the earth , who have drunken of her cup , that it is their duty to force and compell all to give unto her and her ministers , as of divine right , whether people be perswaded or no that they are sent of god , and makes the s●…pture a cloak to cover their force or injunctions and produceth the example of the primitive christians for a cover , though they do nothing at all of the worke of the apostles or ministers of christ in converting of soules , but rather ministring their 〈◊〉 inventions , & vain traditions of men , instead of the true ordinance of christ , yet however maintenance they must and wil have though they do none of christs work , and are so imperious and arrogant as to recken tyths the tenth part of the encrease of the earth whatsoever , and of every mans labour , and merchandize , yet this they would perswade all people is by divine right , and a gospell institution , and this hath been received by many in our last generation , whose mindes hath been darkned with the cloude of ignorance for a truth , and for any to withstand or deny it , hath 〈◊〉 counted error and heresie , no less then a curse , from mistery babylon , did come upon all such as did gainesay , also some with losse of lives , as heretickes upon this account , and in this last age many imprisoned for divers years even untill death , and many have suffered great spoiling of their goods ten or twenty fold more then that which they pretended due , and yet all this people must believe is gospel institution and divine right . the consideration of which thing hath been an inducement 〈◊〉 my heart of late to make a true and a narrow search of the ●…fullnesse or unlawfullnesse of this particular thing , not only ●…ing the true state of tithes amongst the jewes , but also in 〈◊〉 primitive time , and amongst the ancient fathers of the church 〈◊〉 doctrine have been approved amongst the most faithfull ●…ers of the church of christ downward untill this last age . 〈◊〉 of all to speake of the tenths which were given before the ●…mandement was given forth to the jewes , abraham in his 〈◊〉 from redeeming his nephew lot , after the pursuit of ●…mer the king of elam with the rest of the kings joyned 〈◊〉 him having recovered his nephew lot with all his sub●… , and all the substance of sodom and gomorr ab was met by ●…dech king of salem , and priest of the most high god , 〈◊〉 blessed abraham , and brought forth bread and wine , and 〈◊〉 into him and to the rest who were with him , unto whome 〈◊〉 gave the tithes of all the spoile , that he had taken from 〈◊〉 ●●oresaid chedorlaomer , and the rest of the kings . chrysostome ●…stands the text only to be of the spoyls , whereof abraham 〈◊〉 m●lchisedech a partaker , by giving him the first fruits of his 〈◊〉 performance . and jerome often stiling it , decimas spoli●…da , & victoriae , that is , the tenth of the spoil of the prey , and 〈◊〉 victory . and this is made one of the main basis or ground 〈◊〉 probation of tythes due before the law , which is but only 〈◊〉 gift of abraham to melchizedech of the spoil he had taken ; 〈◊〉 that , but once that we read of ; take notice of that : not of ●…lies labours or industries , but of the spoil of what he had 〈◊〉 . and it is very clear , that it was a voluntary thing and 〈◊〉 given ; and there is a good shew of reason in it , that it was 〈◊〉 ●ay of gratitude unto melchizedech , and to requite his kind●… ●ho brought forth bread and wine unto his souldiers after a great 〈◊〉 , which refreshed both him and his souldiers , which was 〈◊〉 sign and a courtesie , if abraham had not given the tenth 〈◊〉 the spoil he had not sinned ; so an example of this nature 〈◊〉 be a binding law to future generations : for if the mini●… of this last age will make this a binding rule , we may as well 〈◊〉 of them bread and wine of every priest for our selves and whole families , and every officer may require bread 〈◊〉 wine of every parish priest for himself and all his souldiers , 〈◊〉 the one example is as binding as the other , both of them be●… voluntary . the next passage that seems to have any weight in it ab●… tithes , is jacobs vow , this stone , saith he , which i will set up at 〈◊〉 pillar shall be gods house , and of all that thou shalt give me , i 〈◊〉 surely give the tenth unto thee . this was an extraordinary occasion , and more then an ordinary appearance from god unto jacob before , when he 〈◊〉 from his father to haran , to take a wife of his own kin●… and the lord appeared unto him as he laid his head upon a stone the night being come , and said unto him , i am the god of abraham , the god of isaac , and the land whereon thou liest , to thee will 〈◊〉 give it , and to thy seed , and it shall be as the dust of the earth , and 〈◊〉 shalt spread abroad to the east , west , north , and south , and in thee 〈◊〉 thy seed shall all the families of the earth be blessed . he called 〈◊〉 name of the place bethel , viz. the house of god , because of th● glorious appearance of god , and of his great promise made 〈◊〉 him , which he did believe , as may be seen more at large in the whole chapter . so jacobs heart being opened and filled full 〈◊〉 joy and faith , he promised again unto the lord , and vo●… vow saying , if god will be with me , and keep me in this way th●● i 〈◊〉 so that i come again to my fathers house in peace , then shall the 〈◊〉 be my god , and of all that he giveth me , i will surely give the 〈◊〉 unto thee : which he performed after twenty years , as josep●… saith in these words , by offering unto the lord the tenth of all 〈◊〉 substance which he had got at haran , after that he returned unto tha● place where god did appear unto him , and made his promise unto 〈◊〉 then jacob performed his promise unto the lord. but unto wh●… hand he gave this tenth , appears not ; for before aaron the j●… say the priesthood was solely annexed to the first-born of fa●…lies , which agreed well with the sanctifying of the first-born commanded in egypt ; hence it comes that melchisedec is commonly reputed to be shem , the eldest son of noah , but that is controvertal , and so i shall let it pass . but it is thought by so●● that jacob payed his vow unto the hands of isaac his father , and gave unto him the tenth of what he had gotten , as being the 〈◊〉 of the family then living , and a priest also ; but as is said 〈◊〉 these two instances of abraham and jacob are only vo●… and free gifts , as a return of thankfulness unto the lord , 〈◊〉 one having got a great victory over his enemies , and the o●… having received a great assurance of the lord of his promise 〈◊〉 blessing with him , did bind them to it . but we do not read 〈◊〉 they were at all obliged by any special commandement , as 〈…〉 so much , though 't is granted , that after jacob had vowed 〈◊〉 was obliged , but these are no binding examples unto future ●…rations , especially them that pretends they are ministers of 〈◊〉 second covenant , the gospel : there is no other mention 〈◊〉 of tythes before moses his time , unless some will dreame , 〈…〉 will needs do , that the levitical law was written before 〈◊〉 creation . yet some of the ancients seem to have observed a ●…ct had to the quantity of what was as a part of the yearly ●…se consecrated in those times to the lord : and that even 〈◊〉 ●●e first memory of sacrifice , cains offering was not regarded 〈◊〉 say , because he did not well or a right divide what he offered , 〈◊〉 some quota pars were at that time required . 〈◊〉 this reason was from no other cause then the mistransla●… of the text in the story of cain , where the jews read it , if 〈◊〉 offer well , but not divided aright , hast thou not sinned ? 〈◊〉 ; unto which agrees the tex● of the septuagint , when as 〈◊〉 ●●ue translation out of the original is thus , why is thy coun●… cast down ? if thou do well , art thou not accepted ? if thou do 〈◊〉 , ●●n lyeth at the door . but most agreeable to the text , is that 〈◊〉 gave with a grudging mind , and not of the best and first of his 〈◊〉 , for it is expresly said , that abel brought of his first fruits , 〈◊〉 cain only of his fruit of the ground . abel giving then unto the 〈◊〉 a portion of the best , the other not regarding of what worth 〈◊〉 offering were . so here is not any certain quantity noted , but the ●ind of the spirit of him that offered , and the quality of the ●…on or gift . so the chief thing to be noted from this is , that cain was an hypocrite , and offered with that mind and spirit with which he sl●● his brother , and so his sacrifice was not accepted . but this is no plea or ground at all for the payment of tenths is due . tythes were never commanded to be payed by the lord 〈◊〉 any , but israel whose law was given forth four hundred thirt● years after the promise , as saith the apostle . neither were 〈◊〉 ever payable but by the jews , after they came to the land of c●naan , and to levi's tribe only , and to the jewish priests that 〈◊〉 no inheritance allotted them by the lord of all the land of ●●naan , or beyond jordan , but only the tenths , according to th● command of the lord , for the office of the priesthood , and 〈◊〉 the service of the tabernacle . how among the jews tithes were payed , or judg'd to be due , the yearly encrease being either fruit of ground , or cattel ; in the law of fruits of the ground , first , the first of the first ripe were offered to the priest in ears of wheat , figs , barley , grapes , oliv●● , pomegranates and dates , of these seven only the first fruits we●● payed , in what quantity the owner would . next the theruma or heave-offering , or first-fruits of corn , wine , oyl , and fleece , and the like , were given to the priests , but it being not determined by moses of what quantity this offering should be , the jews antiently judg'd it to be enough at the f●●t●eth part , but so , that no necessity was that every one should pay so much ; he that payed a sixtieth part was discharged , but some of better devotion payed the fortieth . the offerings spoken of in ezekiel , this is the theruma that ye shall offer , the 〈◊〉 part of an ephah of an homer of wheat , or of barley ; it is the sa●● as if he had said , ye shall offer the sixtieth part of an homer , for an ephah , being the same measure with a bath , that is near ou● common bushel ; and after this offered to the priests , every kind being given in season ; out of the rest were taken the tythes , which are best divided into the first and second time . the first tythe was payed to the levites out of the remainder at jerusalem , and out of this tenth received by the levites , the levites payed another tenth to the priests , which is called the tythe of the tythe ; for this is to be taken notice of , that priests received no tythe of husbandmen ; but now them that are no levites , neither of aarons priesthood , they take tythes of the husbandmen , and where it is not offered freely , they take it violently and by force ; so now in these latter dayes , in the apostacy , the late priests from that ●●●mple , have payed tythes to 〈◊〉 , being , as they reckon him , chief vicar upon earth . 〈◊〉 also now since the popes supremacy hath ceas'd with us in england , a late law hath been made , to pay the first-fruits to the 〈◊〉 ; yet notwithstanding the possessor was not to spend the 〈◊〉 till he had taken out of these nine another tithe , which he 〈◊〉 the first two years to carry to jerusalem in kind , or to con●●●● it into money , adding a fifth part to the value , after these 〈◊〉 thus disposed of , the remainder was every way prepared 〈◊〉 for common use of the husbandman . some make a third tythe , but that was only the tythe of 〈◊〉 third year , after the first was payed of every year , which was 〈◊〉 up by the husbandman within his own gates , for the levite 〈◊〉 is within his gates , the stranger , the fatherlesse and the wi●●● , ( and not carryed to jerusalem ) and this tythe bestowed ●●●y third year was called the poor mans tythe , and that third 〈◊〉 the second years tythe ceas'd to be payed at jerusalem : so 〈◊〉 every third year the levites at the temple received not 〈◊〉 second tythe at their feasts , but according to the law , i● 〈◊〉 spent at home in the gates of the husbandman ; neither doth 〈◊〉 second tythe , and the poor mans tythe differ in substance , 〈◊〉 only in circumstance , the place where the bestowing was 〈◊〉 only the difference , as the septuagint translates it , when 〈◊〉 ●●st ended the tythe of all the fruits of thy ground , in the third year , 〈◊〉 second tiths thou shalt give to the levite , and to the stranger , &c. but after the second temple was destroyed , and the dispersion 〈◊〉 the jews , then the laws of first-fruits , offerings , and tythes 〈◊〉 them ceased ; for their doctors determin'd , that regular●●● or according to the law , no inhabitants but of the land of 〈◊〉 was to pay any . first , because they then wanted their priesthood and tem●●● ▪ secondly , because the law did restrain the payment thereof to 〈◊〉 , and herein they all agree . also eusebius agrees with the jewish r●bbins herein , that tythes 〈◊〉 only limited to the land of israel . how the payment of these tenths was either observed or dis●●●●inued , partly appears in the scriptures , and partly in the 〈◊〉 of more trusty over●●●rs in their great sanadrim , or court of 70 elders , wherein they agreed , that the overle●●● should be chosen of more honest men . by that which hath been said , may be perceived the state of the jews tything , by the commandement of god , and likewise the judgment of their own rabbins and doctors of the law , which gives a clear judgment of the practice , according as was in use , or exercised among them , and all do agree , that they , by a due right , did belong to the aaronical priesthood , and to the levites , and other officers in the temple and tabernacle , and for the service there , according to gods appointment , for hearing the tabernacle and setting it up , and for serving aaron and his sons ; and for the better ordering of things , they were divided into three parts , to wit , the levites , as the coathites , g●●shonites , and the marrarites , and these did receive the tenths of the people , and gave to the priests their part , which belonged to them according to the law of god in that covenant ; and 〈◊〉 the sons of aaron grew and multiplyed , then the priests were divided into 24 ranks or courses to serve at the temple , of which our prebends , deans and chapters take their example , or imitation , so to serve by their turns at cathedrals as they are called , or else from the church of rome ; but the latter i am rather ●●clin'd to believe , because there was no such name of any minister among the jews , neither in the primitive church truly so called ; but the priests of aaron gave attendance to execute their office , and to burn incense as their turn and course came . and hereupon zacharias is said to be of the course of abia. the l●vites that were ●ingers were also divided into 24 ranks or courses , of which i believe the present quiristers or singers , and s●●plice men do have their imitation , and bring the levites for proof concerning their offices ; but we cannot receive judaisme for christianity , neither their practice for apostolical ordinances in the church of christ. but how these things do agree with the primitive practice o● christ , his apostles and ministers , and the churches planted by them in their day , is easily seen in that which is written in sundry places of the new testament , so called ; and how it com●● to pass that they which pretend another priesthood , and to b● ministers of christ , should receive the tenth of all clean and unclean beasts , as pigs , geese , eggs , fowls , turneps , wood , and ●●●●is for the fire ; all which things we do not find mentioned , 〈◊〉 some of them forbidden to be offered under the law , and yet they pretend to be bishops and elders of the christian church , so that it seems they cannot distinguish of the time , nor yet of the ministration ; for if so , then they would be ashamed to lay claim to aarons tithes , and the levites , and yet doth none of their 〈◊〉 , which is contrary to all reason , truth , and equity , for that was given to them that had no portion among their brethren in the land , but these bishops , presbyters and priests , have their inheritances among their brethren , and besides have a great part of some counties and diocesses for their revenue , and their inferiour officers tithes of all things , yea of such things as was 〈◊〉 at all tithable in the law , as is said before , so what damnable deceit and hypocrisie is this ; is it any other but the popes 〈◊〉 ? an absolute apostate for hundreds of years , and must this be received as apostolick doctrine and practice , and enjoyned ? o for shame , let it never be made mention amongst them that do call themselves ministers of christ , neither any who do profess themselves to be christians , who dare not stand to christs doctrine and allowance in respect of their maintenance . but in the 〈◊〉 of time god raised up another priest , christ jesus , who was not of the tribe of levi , neither made after a carnal com●●●●ment , as the first priest was , neither was he consecrated 〈◊〉 the order of aaron , for he pertained to another tribe , of which no man gave attendance at the altar , viz. to judah , he 〈◊〉 a more excellent ministry , and of a greater and more perfect a tabernacle , not of the former building , he being the sum substance of all shadows under the first covenant , hath thereby put an end to the first priesthood , with all its shadows and 〈◊〉 ordinances , and changing the priesthood which had a command to take tithes of their brethren , there was a necessity also of the change of the law , and a disanulling likewise of the commandment which went before . now after christ jesus was manifest , the end of the law for righteousness to them that do believe , the end of the covenant , 〈◊〉 priesthood , tabernacle , temple , tithes , offerings , oblations , and in a word , all the worship of the jews , and all their shadows , types , and figures , and representations . all the sabbaths , fasts , feasts , and their divers washings , and purifying which all were but as shadows of things to come ; and he 〈◊〉 the sum and substance of them all , and ended them all ; 〈◊〉 whosoever will plead a necessity of all or any one of the former things mentioned in the first covenant that was faulty , christ profits him nothing , and he denies the faith of christ and ●is apostles , and ministers ; for circumcision was once commanded of god , and as real a type as any other , and yet they that would need hold it up , after the substance was manifest , to 〈◊〉 , christ jesus , the apostle paul concludes that christ profits the● nothing , though he elsewhere calls it the seal of the right●●●sness of faith unto abraham , which he had before he was circumcised . the like i also say of all the former ordinances which pertained to the first priesthood and covenant , and holds them up as of necessity , denyes the faith of christ , and christ profits them nothing , and do make themselves thereby as debtors to the whole law : and he that fails in the breach of one is guilty of all . therefore of how much necessity is it , for them that doth professe christ and the faith that was delivered to the sai●●● , to stand fast in that liberty wherein christ hath made them free , and not to be entangled with the yoake of bondage , but to keep the ordinances and commands of christ unviolated ; for they that lay claim to tyth●● , and would cause us to pay tyth●● , they themselves do not keep the law , but would constrain us , that they might glory in our flesh , and would confound the ordinances of the first and second covenant together , without putting any difference to the time and ministration unto which they did belong . the apostles and ministers of christ , who were made partakers of the divine nature , and of the word of reconciliation , did not look back , nor draw people back to the former ordinances of the jews , and their priesthood , but testified against them , their temples , fasts , feasts , and new moo●● ; and for these things , paul , and stephen , and divers others , suffered great persecution ; and christ the everlasting high 〈◊〉 , though he was the son of god , the heir of all things , and th●● first born of every creature , and the bishop of souls , though he was lord of all , he made himself of no reputation , nor did 〈◊〉 lay claim to the possessions of the world , but said , the f●xes 〈◊〉 ●●les , and the birds of the air have nests , but the son of man 〈◊〉 whereon to lay his head . he laid no claim to tenths , nor 〈◊〉 , nor oblations , neither to lands , where he travelled 〈◊〉 ●he work of the father , though he laboured for the conversion of souls in divers places , as the true bishop thereof . he laid ●o claim to any such places as to be his diocess , neither did look 〈◊〉 any gifts and rewards from any place , but as he was sent of 〈◊〉 father , and was the free gift of righteousness , he ministred 〈◊〉 : and likewise when he sent out his disciples , and gave 〈◊〉 commission to teach all nations and disciple them in the name of the father , son , and holy ghost , he said unto them ▪ 〈…〉 father sent me , so send i you . and again , freely you have 〈◊〉 , freely give . and again , take with you neither staff nor 〈◊〉 , nor mony , nor brass in your purses ; but into what house or city 〈…〉 , enquire who therein is worthy , and abide ye there till you go 〈◊〉 . and whatsoever is set before you , that do you eat and drink , 〈◊〉 the labourer is worthy of his meat . and though he sent them 〈◊〉 , as is before said , when they returned again , he said unto 〈◊〉 , lacked ye any thing ? and they said , nay . though they 〈◊〉 sent out as sheep among wolves , yet they preaching the 〈◊〉 of the kingdom freely , and turned people to christ the 〈◊〉 and living way , whereby their hearts were opened to mi●●●●● unto them , which serv'd for their necessity in the work of 〈◊〉 gospel ; they did not desire or require any s●ipend , sallary , ●●●mentation , or setled maintenance , but were ministred unto 〈◊〉 by them who had believed their report , and were made 〈◊〉 of spiritual things ; they never complained of want , 〈◊〉 never had any cause , nor did not give over preaching of 〈◊〉 gospel because they had no setled maintenance , like our lat●●● generation of priests , who if their maintenance do cease , 〈◊〉 gospel ceaseth , which demonstrates only they minister for 〈◊〉 and filthy lu●●e , and so are out of the apostles doctrine and 〈◊〉 ; for the apostles they often denied that which was 〈◊〉 profered them , lest they should make the gospel of christ ●●●●g●able , and their work of no effect . here was no tythes 〈◊〉 of , that we read on , commanded or commended , either to 〈◊〉 jews or gentiles who believed , in the age of the apostles , that we find mentioned either in scripture , or any other ancient records . and after many christians were converted unto thè faith , such was the liberality and bounty of believers in the beginning of christianity , that their bounty to the evangelical priesthood was so large , as that it far exceeded what the tenth could have been ; or if you look to the first of the apostles times , then the unity of heart among them about jerusalem was such , that all was in common , and none wanted ; and as many as were possessors of lands and houses , sold them , and brought the price of that which was sold , and laid it at the apostles feet , and it was distributed to every man according as he had need . so the whole church both ministers and believers liv'd in common of that which was freely brought in and ministred for the service of the saints ; so likewise the church gathered by mark at alexandria in egypt , followed the same practice as the believers at jerusalem . and ph●lu judaeus saith , that in many other provinces the believers liv'd together in societies . and in the church at anti●c● , galatia and corinth the saints possessed every man his own estate ; where the apostle ordained , that a weekly offering should be made for the saints by every man according to the ability of his estate , and this was put into the hands of the deacons of the churches , whereby the poor was relieved , and other necessary services supplied in the church of god ; and this continued for that age . the next age monethly offerings were made or given among the saints by devout and able christians , the over-se●●● appointed by the church was to receive it , and carefully and charitably dispose them , according to the necessity of the saints , for propagating of christianity ; as the maintenance for the brethren in their travels for the service of god , feeding , and cloathing , burying their poor brethren , relieving of widows and orphans , and persons condemned to labour in the mettal-mines , or to prison , or banishment into isles by the heathen emperors ; and these free offerings were never exacted , or otherwise , witnesse learned tertullian that lived about 200 years after christ , as it appears ; his words are , that every mans gift is to be every month , or as he can , or after the manner he will , and as he is able , so is he 〈◊〉 give ; for , says he , no man is to be forced , but what as be confers of his ●wn accord . and further , he upbraids the gentiles with the charity and ●●●●y of the christians ; he saith , whatsoever we have in the ●●●●sury of our churches , it is not raised by taxation , as though 〈◊〉 put men to ran some their religion , but every man once , or when he pleaseth himself , gives what he thinks good , and it is ●o● bestowed in vanity , but for the maintenance of the poor , and the like necessary service aforesaid ; and this way of contribution continued until the great persecution of maximinian and dioclesian , about the year 340 , as eusebius , tertullian , cypri●● , origen , and others do witness . also about this time , some lands were given to the church by them that believed , and the revenue thereof was distributed as other 〈◊〉 gifts were by the deacons and elders , for the aforementioned u●●●● , but the bishops or ministers medled not with them . origen ●aith , it is not lawful for any minister to possess lands given to the church for his own use . cyprian , bishop of carthage , about the ●ear 250 also testifies the same , and shews how the church main●… many poor , and that her own d●et was sparing and plain , and ●…ences full of frugality . p●●sper also saith , that a minister able to live of himself , ought 〈◊〉 to d●sire any thing to be given unto him , and he that receiveth it , 〈◊〉 i● not without great sin . the council held at antioch , anno 340. finding that much fault had been among the deacons and elders , to whom it properly did belong to distribute the offerings and free gifts where there was need , which they detaining for their own covetou● 〈◊〉 , the council did ordain , that the over-seer or bishop might ●●stribute the goods , but required that they should take no part thereof to themselves , nor the use of the priest , using the apostles words , having ●ood and raiment , be ye therewith content . c●●●sostome homil. 11. in acta , notes , and he lived about the yera 400 , that christian converts joyned in societies , and lived i● common , after the manner of the former christians at jerusalem , by whose writings it doth appear that there was not the least mention made of tyths in that age , the church at this time altogether living by the free offerings of lands , moneys , ●●d goods , and the people were much pressed to bountiful contribution for holy uses , as may be seen in the writings of jerome and chrisostome , who brought the liberality of the jews in their payment of tythes for an example , beneath which they would not have christians determine the charity . but about this time there began to be a declination and a coldness in the devotion of them that offered , which made jerome , ambrose , and others press very hard upon the people for liberality in point of offering , because it was much less then in the apostles time , in so much that cyprian reproved sharply , and said , they gave not so much as was worth speaking of . and it doth not appear in any old monuments of credit , till near the end of 400 years after christ , that any payment to the church of any tenth part , as a tenth , was at all in use . from the year 400 , till the year 800 no canon or other law was generally received , to compel ony payment of tythes , although among the offerings of devout christians , gifts of that quantity was received as due by the doctrine then in use in some places only , which ambrose , augustine , jerome , and chrysostome taught by reason of the coldness and want of charity among the christians in divers parts ; and for their ground and foundation , the first two taught that the tenth was due by gods law , which they took only from the mosaical law , and the other two perswaded only that a less part then a tenth might not be offered , but ought to be paid for holy uses , as the phrase was ; and by the reason of the doctrine of ambrose , they were offered under the name of tenths in part of italy , he being the bishop of millan there in the year 390. likewise augustine bishop of hippo , hath a vehement sermon for the payment of them , whose doctrine brought in the word tenth in use among christians ; and as is said before his ground only was taken from moses law in point of offering , these two threatned them with great penaltyes , and heavy judgements , that did not pay their tenths ; but yet take notice to what end they required them , viz. that the poor might not want , and saith , that god had reserv'd them for that use and end ; so in process of time , when this doctrine came to be received , divers followed the opinion of the ancient fathers before mentioned , yet hitherto it was not laid down as a positive doctrine to pay them as the jewes did , but only brought the jewes in for an example that christians should not pay less . leo , call'd the great , about the year 440. who reigned 20 yeares , he very earnestly stirred up mens devotion to offer to the church , 〈◊〉 speakes not a word of any quantity ; severin also about the year 〈◊〉 stir'd up the christians in panona to give the tenth to the poor ; likewise gregory not only admonished the payment of tithes , from 〈◊〉 mosaicall law , but also the observing of lent , which he reckoned as the tenth part of the year , and this he would have given unto god , saying , we are commanded in the law to give the tenth of all things unto god , and thus ignorance began to enter in , and juda●… among the christians brought in by their leaders , and from the opinions of these and other ancient fathers tithes , easter and pente●… came to be introduced and brought into the church among the christians . also jerome in these words , i do not take a part as the rest of the ●…s of possession of lands but as a levite i live of the tenth , and as i ●…e at the alter , i am sustain'd by the oblation of the alter , being 〈◊〉 with food and raiment , i follow nakedly the naked cross , but ●…re is no necessity to understand his words of tithes , but as the 〈◊〉 liv'd of tithes serving at the alter , even so am i maintain'd by the free offering of them that do believe . but it is to be observed ●hat there was divers councells in and 〈◊〉 the 600 year only provinciall as mascon and arles , and some 〈◊〉 do take it for granted , that a tenth was due by way of offering , ●●d put into the hands of them that ministred to the church ; is ●…en of as good antiquity , grounded upon the mosaicall lawes , ●…ch they call their divinas ; all which did spring from the doctrine of the foure fathers before mentioned but especially ambrose and 〈◊〉 about the year 400 , but take his owne words , it is not fit for 〈◊〉 , saith he , to prefer our selves as christians unless we do the work of christians , viz. to offer the tenth part of corn and of cattell and all the 〈◊〉 fruites of the earth ; and took it for granted as due , only his ground 〈◊〉 moses law . and if they should offer less then a tenth , thei● of●…g was not accepted ; also agreeing with him is augustine in a ●…on after this manner viz. deare brethren , for as much as the day 〈◊〉 christ drawes near , we ought to assemble our selves together , and to 〈◊〉 thanks to god , who hath given unto us , by our offering unto god 〈◊〉 tenths , for god is worthy to have the whole ; and this he grounds 〈◊〉 that of malachi , honour the lord with thy substance , &c. 〈◊〉 , exhorting them to pay their tribute to the poor , and their ●…ee to the p●rests ; then urging more texts out of the old testament , he tells them , that the neglect of payment of tithes was the cause of sterillity , and blasting of their corn , and the like . these two great bishops agree , and as was said before , from the law of moses , infers their whole doctrine ; yet notwithstanding the great pressures and hard threats of some of the bishops at that time , it was not a general received doctrine , that tithes ought to be payed , until about the year 800 ; neither was any thing by the church then determined or ordained touching the quantity that should be given ; though ( no doubt ) in many places the offerings of the more devout sort , tenths , or a greater part of their encrease , were given according to the doctrine then in use : and then about this time the offerings and gi●… to the church were disposed of on this wise , being received into a common treasury , one fourth part to the priests , out of which , every one that laboured had his portion ; another part for the relief of the poor , sick , and strangers ; and a third for the repairing places of publick worship ; and the fourth to the bishop ; and generally then the bishop liv'd in some monastery , and his clergy with him , from whence he sent them to p●…ch in the diocesses and countryes , and there they received such offerings as were made and brought them to the treasury : so that hereby the reader may take notice that the priests had not such a peculiar interest in that which was given , but others had a share with them , but now they claim all ; their churches were builded out of the gifts of the people , the poor , fatherlesse , and widow were relieved out of them , and the prisoners , who suffered for the faith they held , were relieved also , the bishop and his whole clergy were sustain'd ; but now they claim it as due , and take tithes by force and violence three or four fold , and sometimes ten fold , and people thrown into prison , and widows goods spoiled ; how unsuitable these practices are from what as they were in the apostles time , and the antient fathers for 500 years ? though they are very proud , and boast much of their antient fathers , yet they will not so much as come near them in example , and yet they cry up the church , the church , and antiquity , when they are far enough off from their practice , though they were in a declining condition in this age i have been speaking of before . also jerome upon the third of malachy in his commenta●y , doth admonish christians to give their alms to the poor , and double honour to 〈◊〉 that labours in the lords service , not binding at all to offer this or 〈◊〉 part , yet exhorts them not to be more backward than the jews , wherein they payed their tenths : neither is chrysostome at all different from him in this doctrine , 〈◊〉 perswading even labourers and ●…rs to give bountifully their alms to the church for holy uses , according to the apostolical ordinances , relating to the weekly offerings 〈◊〉 ●…e churches of corinth , galatia , antioch , and the jews liberality was brought as a president , below which be would not have christi●●s to determine their charity ; and sayes withall , that he speaks these things , not as commanding or forbidding that they should give 〈◊〉 , yet as thinking it fit they should not give less than a tenth part for holy uses , as the phrase was . syrril bishop of alexandria speaking upon that passage of abraham , gen. 4. 23. who , after he had gained the victory over the king of sodoms enemies , and rescued lot , when the king of 〈◊〉 offered him part of the spoils , he would receive nothing 〈◊〉 a few victuals : though , saith he , the holy teachers do war in ●…e behalf of perishing mankind , yet do they not take any thing from the 〈◊〉 of the world , nor do they heap up unto themselves riches , lest the ●…ld should say , we have made you rich , they only ought to receive the 〈◊〉 from the hands of those whom they have converted to the ●…h , for it 's christs command , saith he , that those who preach the ●…l should live thereby : so that its evident that very many of 〈◊〉 antient fathers , whom this generation have talked so much of , did deny tythes , and a forced maintenance from the world , 〈◊〉 in this point it 's like they will be judged but weak sighted , 〈◊〉 erroneous in their judgment by this generation , as they do the quakers , or men of mean understanding . but i see many will induce them in words , but few in practice . it was the judgment also , not of private persons , but of the 〈◊〉 learned and sound teachers of that age , in the fifth or 600 year after christ. prosper saith , they that live of the gospel , who will be propriators of nothing , who neither have , nor desire to have any thing , not possessing ●…ir own , but the common goods ; and what is it , saith he , to live of 〈◊〉 gospel , but that he who labours should receive necessary supplies by 〈◊〉 among whom he labours ; without forcing . and further saies , though paul himself had power , yet he would not make use of it , lest he should create an offence , but laboured with his hands , being a t●…maker , that he might not be burthen some to the churches of christ. with him also agrees o●… , saith he , peter and john saith , silver and gold have i none : behold the riches of those who were priests of christs , but let us quickly apply these things unto our selves ( s●… he ) who are prohibited by the law of christ , if we have any regard thereunto , to have possessions in the countrey , and houses in the city , ( what do i say ) possessions or houses ? no not to multiply coats or money ; if we have food and raiment , let us be therewith content . jerome also writing to nepotianus a clergy man , sayes , i beseech you that you would not transform our spiritual warfare into a carnal one , nor imagine your self in the clergy as if you were in an army , getting spoiles , nor seek after no more than when you came first into the clergy , lest it be said to you , their lot shall not profit them . neither in any general or provincial councel was there any constitutions made for the right of payment of tythes , till the year 586. in a councel at mascon in the diocesse of lions : neither is this councel received into the body of any of the canons , the councel consisted of all the bishops of king ganthroms kingdome , onely some provincial councels and secular constitutions betwixt the sixth and 800 yeares , which supposed tenths to be due , but they were disposed of diversly ; now to the priests , now to the abbots , & now to the poor , according to the mind of the giver , the quantity was only arbitrary , but judged that some kind of offering was necessary . neither till near 800 yeares was there any general law that remains in publick , that is of credit , ordained any law in the western church , and for the eastern church never any law that mentions tithes . and further it is observable , that though there were divers national and provincial councels held , which supposed them to be due , as divine right , and that lesse than a tenth part ought not to be offered , yet was theré no commandment , or name of tenth in the first eight general councels . and though divers of the fathers , popes , and bishops , did declare , that tythes were due , and ought to be payed , yet till the ninth general councel held at lateran under pope calixius the second , about the year 1119. mentions tythes , but speaks only ●…ch as had been given to the church by special consecration , 〈◊〉 at that time people being led to believe that tithes ought to be 〈◊〉 for the use of the poor , did dispose them to the heads and ru●… of religious houses ( so called ) who kept open hospitality then , 〈◊〉 the relief of the poor , entertainment of strangers , and supply of the ●…s , as is testified by cassian the hermite , but the councel held 〈◊〉 pope alexander the third , 1180. seeing much given to the 〈◊〉 , and little to the priests , made a decree to restrain peoples free●… , and indeed about this time much wickednesse , and self-love , and covetousnesse was crept into those houses , or monasteries by this time , as histories do relate . about this time there was no law , cannon , or constitution of any general councel as yet found , that did command tithes to be ●●yed , or expresly suppos'd them duty of common right ; before ●…t councel of lateran held in the year 1215. under pope innocent 〈◊〉 third , about which time the popes power was grown very great 〈◊〉 powerful , for about this time every man might have given 〈◊〉 tithes to what church he would , and people had more minde given them for the poore , rather then the priests , as may be understood from the complaint of innocent the third , he preaching on ●…us charity saies , dedit proprium & reddit alienum , &c. and ●…d out heavily against those that gave their tithes and first fruits 〈◊〉 the poor , and not to the priests as hainous offendors , yet about this time no regard was had to the nature of the encrease , but ●…soever did arise in profit , whether by trade , merchandize , or ●…andrie , the tenth was required to be paid , but when pope inno●… had commanded , so then no scruple was made of it , but an●ther took it with too much credulity , neither till this time , were e●…es sent from rome so frequent , to put in execution that which had been established in two former councels against that challeng'd 〈◊〉 of the laiety , for the laiety had enjoyed their liberty from the beginning of christianity , to bestow or retaine them to whom they ●…ld in most places till the year 1200. about this time , notwithstanding the land occupiers in divers 〈◊〉 , as the bishop of matera complained to pope innocent , that 〈◊〉 his diocesse , they viz. the laiety divided their tythes at their ●…sures , and arbitrarily gave part to the church , part to the 〈◊〉 , and part to their kindred , likewise in divers places the thing was so much in controversie , whether that parishes had any due to tythes or no , that we see particularly in the diocesse of valentia , 1320. which was , that every man wheresoever he liv'd , he might declare himself to be of what parish he would , and to that only give his tythes . the opinion of the canonists in answer to a question , viz. by what immediate law that tythes were payable , they are divided among themselves , some say , de jure ecclesiastico , others jus n●●urala , others divinum morale ; the canonists with one consent do ground themselves upon the letter of some of those passages of provincial councels , fathers and popes before mentioned , generally deliver that predial and mix'd tythes are due to be payed jure divino , and they usually cite the levitical precepts to justifie it , for they take this ecclesiastical revenue to be no otherwise due to the clergy by common right ( whom they to the utmost maintain as they reason ) may as a supreame steward of clergies maintenance dispose of this or that particular part of it to where he will , and this was their common opinion . but for personal tythes , they yet agree to be jure divine , although pope innocent the fourth make it a wonder to see any man deny it , and divers of them follow him , the best authority , they bring for personal tythes is that of deut. 12. where tythes and the offering of your hands are spoken of , and this is a received ground amongst them , that the tenth is due to the church jure divine , and so would hold up the first priesthood , and figures against the second who is the substance , only for covetousnesse sake . but some canonists , and those of no small note , that agree the determination of the tenth to be only de jure ecclesiastice , and th●● no more jus naturale , or divinum morale is in it , then what commands a competency of means to be given to the priesthood , but they are mingled and confounded among themselves , and the best bottom they have is either from the popes authority or from the jews , also many divines and schoolmen were at great contest , and their judgments are various as the former . the divines about this time have had several determinations and doctrines about this point , some hath held it , that the tenth considered quoad quotum partem , or as it is a determined , part devoted from that number is only due by law positive and ecclesiastical , but it is for the sustentation of the clergy , it is due by the divine 〈◊〉 law as they call it , and so they interpret it from the levitical commandment of tythes , but others say it is a judicial or ceremonial , as some will have it , and that it hath been brought into the law of the gospel , by ecclesiastick doctrine , and constitutions , others say ●…s , by the imitation of the jewish state ordered by the almighty , and 〈◊〉 in that regard , per vim obligativum , viz. by a continued force 〈◊〉 it under the gospel , and that the church was not only bound to 〈◊〉 part , but might as well have ordain'd the payment of a ninth or ●leventh , this is commonly taught by the old schoolmen , hales and aquinas , henricus de gandavo , cardinal caietan , and divers ●…s . the second opinion among the divines is of those that held tythes to be meer almes , and not to be payed to the ministers of the gospel by any parochial right , as a necessary duty to the evangelical priesthood , but that they might be detained and disposed of at the owners will , especially if the pastor did not well perform his of●…e ; of this were both some of the religious orders in their preach●… , and also others opposite enough to them in doctrine , the do●… and franciscans , who began about the year 1210. and had in their monasteries great store of schoolmens writings , made it gainful doctrine to themselves , though there was a truth in it , they determined that it was not due by divine right , but only due as alms , 〈◊〉 of charity , not of justice or judicial law , but to be arbitrarily disposed of accordingly , to such as took any spiritual labour , and with ●…m agree the mendicants . likewise about 800. 900. and a 1000. and after that tyths were called the lords goods , and the patrimony of the poor , when as also the councel at nants declared the clergy were not to use them as their own , but as commended to their trust , they were not then given to 〈◊〉 ●lergy , but to be disposed of to the use of the poor . furthermore , at a general councel held at lyons , under pope gregory the tenth , in the yeare 1274. when religion was only made a cloak for covetousnesse , and they sought their gain , and not the good of souls , it was then constituted that it should not be lawful thence forth for men to give their tythes at their own plea●●e , where they would as it had been before , but pay all their tyths 〈◊〉 the mother church : by which it may be seen , that though the people who then generally were papists and in the midnight of popery , did believe they ought to pay tythes then , yet were rather willing to dispose of them where they pleased , till the popish councils restrain'd their liberty . but the great decree that speaks most plain , and till which nothing was given forth which did directly constitute them , but rather still suppos'd them as a due by some former right , was made at the councel of trent in the year 1560. and yet that great councel followed the doctrines of their fathers , and said , they were due to god , but had no new authority for their great decree , which they commanded to be obeyed under the penaltie of excommunication . having thus briefly past over the ecclesiastical state , first of the jews ; secondly , of christ and his apostles time ; thirdly , of the state of the church near to their time , and the judgement of them which are reckoned the most learned and orthodox men , and fathers of the church in every age , till the very height of the papal domination , and hath given some true understanding in every age to the point in hand ; it will be requisite that something be said more particularly concerning this nation , and the practice thereof , and what hath been said with , or against this particular concerning tythes . about the year 600. or soon after , gregory the first who was the first pope of rome , sent over augustine the monk into england , who was a canon regular , by whom ethelbert , king of kent , was converted , as they call it , but it was but to popery , he and his clergy a long time after followed the example of the former ages , and imitated the practice of the apostolick primitive church , living in common upon the offerings of their converts , and those that received them joyn'd into societies , and with the receipt of the offerings they maintain'd themselves , they repaired the temples of the gentiles , which by the advice of pope gregory , were not to be destroyed , but to be converted to christian service , and builded some houses , which they called churches , in which the priests exercised their strivings , for then the whole diocesse of canterbury was indeed the only limitted parish in regard of profits ; and whatsoever was received through the devotion of good christians , as they were called , made up a common treasury for the whole diocesse , so that it was no matter of what place the bounty was offer'd , so that it was within the diocesse , the truth of this is confirm'd by that of augustine in his question to pope gregory touching the bishops , whereunto the pope answers , the custome , saies he , is generally to make four parts , 〈◊〉 , for the bishop , for the clergy , for the poor , and for the repai●…n of churches , but he doth admonish him in tendernesse to the english saxon church , that he and his clergy should use the community of all things , as was in the primitive times in the apostles daies , but afterwards having brought a great part of the nation to their faith , they began to preach up the old roman doctrine , that tythes ought to be payed to god and holy church , as the phrase was , and having taught the people that pardon of sin , and the joyes of heaven were meritted by good works , and the torments of hell traded by charity , it was no hard matter to perswade them to give their tenths and lands , but also their outward riches to those called religious houses ; then here and elsewhere may testifie in this nation , they and the clergy had almost gotten the third part of the whole land , so wonderfully besotted were the poor ignorant people , that had not a law been against such excessive gifts , a farre greater part of the nation had been in their hands ; but how long this community amongst the clergy continued amongst them , and the free offerings , fully appears not , but that it was not out of use till more then one hundred years after augustines coming , that is till past seven hundred years after christ , as may be conjectured out of the testimony of bede , which extends so far in the city of london , till the time of henry the third , no tithes , as tithes , were generally payed , but only a decree made , that for every twenty shillings rent a farthing a sunday was to be paid , which came to fifty two farthings yearly , and this was given by way of offering , but was supposed as due , and the tenth part of the yearly rent of their houses . as concerning laws and canons for tythes among the sax●… , it is reported , that in the year 786 , in the time of pope adrian , when his power began to grow great , he sent two legates with letters into england , for r●formation , as it was call'd ; first to off●-king of merceland , and alfewold king of northumberland , who cell'd a councel in the north , and offis and kenulph call'd a coucel for the south , wherein they o●dained , that a tenth of the fruit of the earth should be paypayed as it was written in the law of moses ; and when this councel had thus concluded by alswold , the legates and embassadors took all the decrees and canons of the councel and carryed to offa , and he and his bishops and abbots did subscribe it with a cross to it ; likewise selden makes mention . that ethelulfe , king of the west saxons , in the year 855 he made a law , that the tithe of all his own lands should be given to god and his servants , and should be freed from all taxes : but there is great difference among historians about this grant , some restrain it to the tithe of his own demesne lands , others to the tenth part of his land , and others to the tithe of the whole nation . about this time heavy pressures by danish invasions , and great wars came on , so that he call'd a councel , where were present bernereddus , king of mericia , and edmond king of east angles , and they to remove the heavy judgment that was upon them , gives the tithe of all the land to god and his servants , as the phrase then was . king athelstone about the year 930 , and king edmond about the year 940 , and king edgar about 970 , king ethelred about 1010 , king knute about 1020 edward the confessor , and others of the saxon kings , made several laws for tythes , as histories do relate . likewise the normands , afterwards entring this kingdom and subduing it , william the conqueror confirmed the liberties of the church . also henr. 1. and hen. 2. did the like , and king stephen also : the reader may understand the principles upon which these men ●…cted , and the doctrine then that was believed by them , and maintained to be good by prelates of that age , that heaven was merited by good works , and sins pardoned for works of charity , which works was chieflly reckoned to be good by the prelates of that age , when some monastry was builded , church or chappel so called , and dedication of lands and goods to such places , for the health and happinesse of their souls , they had perswaded many men almost out of their estates , leaving their heirs and children very poor . many instances thereof might be given ; but one or two for manifesting the truth of this , king stephen in his dayes gave to the priory of eye in suffolk , as may be seen in an original charter of his , made to the said priory , wherein he gives the tenths of all his manors of stedbrook , rad●●ge , seldia , bedima , with divers other places , for the pardon of his sins , and obtaining the joyes of heaven ; and not only , he gave it for the health of his own soul , but for the soul of his father and of his mother , and of his uncle , and interceding kings to the use and end aforesaid . likewise out of another old charter , granted by ralph then bishop of chichester , to the abbey of battel , the tenths of vula●●●e , of hennam , and of servin , and of lezein , and badhurst , and the tenths of many other places to the said abbey , for the health of his own soul , and the health of the souls of his ancestors . also out of the charter of the monastry of ridding in hereforeshire , in the time of king john , walter clifford , for the health of his fathers soul , and of his wives and children , doth give the whole tenths of hamenesca unto the church of lem●er . but notwithstanding the many laws , canons , and decrees , of kings , popes , councils and bishops ( alluding to the page before ) that every man ought to pay the tenth part of his encrease , yet it was left to the owner to confer it where he pleased , which made so many rich abbies and monasteries . and till the year 1200 , or thereabouts , every one gave their tythes at their own pleasure , which made pope innocent the third send his decretal epistle to the bishop of canterbury , commanding him to enjoyn every man to pay his temporal goods to those that ministred spiritual things to them , which was enforced by ecclesiastical censures ; and this was the first beginning of general parochial payment of tythes in england , this his decretal was admitted , and enjoyned by the law of the nation , king and people being then papists . the decree of the pope receiving all possible assistance from the bishops and the priests , in whose behalf it was made , did not only in a short time take away the peoples then desired right to give their tythes to those that best deserved them , but did also so much corrupt the clergy , that in the time of richard the second , wickliffe , our famous reformer , did make a heavy complaint to the parliament in these words following , ah lord god , where this be reason , to constrain the poor people to find a worldly priest , sometime unable both of life and cunning , in pomp and pride , covetous and envy , gluttonnesse , dunkennesse and lechery , in simony and heresie , with fat horse and jolly , and gay saddles and bridles ringing by the way , and himself in costly cloaths and pelure , and to suffer their wives and children , and their poor neighbours perish for hunger , thirst and cold , and other mischiefs of the world : ah lord jesu christ , sith within few years men paid their tythes and offerings at their own will , free to good men , and able to great worship of god , to profit and fairnesse of holy church fighting in earth : why it were lawful and needful that a worldly priest should destroy this holy and approved custome , constraining men to leave this freedome , turning tythes and offerings unto wicked uses . a cloud of witnesses might be brought out of the ancient fathers , and also latter testimonies who witnessed against them , and divers martyrs , some whereof were put to death , others gr●●vously troubled , and suffered long and great imprisonments , as john hus , jerome of prague , the famous reformer john wic●liffe , who is spoken of before , and walter brute , william thorpe , william swinderby , and it was generally the judgment of all the wickliffians and the predecessors of the protestants , the b●●●●●ans being descended from the waldenses , they did professe and ●el● out , that all priests or ministers ought to be poor , and to be content with free gift , or what the people freely offered them ▪ so saith aeneas sylvius in his bohemian history . and it is one of john wickliffes articles , whose works are 〈◊〉 much esteemed of by the protestants of england and bohemia , as despised by the papists and their clergy , having his bones taken up and burnt 41 years after his decease , and his articles condemn'd by the councel of constance ; his own words are , that tythes were and are a free gift as among the christians and only p●●●● alms ; and the parishioners may , for the offence of their curates , detain and keep them back , and bestow them upon others at their own will and pleasures . and his proposition af●resaid is maintained by that godly 〈◊〉 john hus who was burnt for his testimony at con●… but take his own words , that the clergy are not lords 〈◊〉 ●●ssessours of tythes , and other eccli●iastical goods which are 〈◊〉 given , but onely stewards , and after the necessity of the clergy 〈…〉 satisfied , they ought to be transported to the poore . and a●… clergy doe abuse the same they are theeves and robbers , 〈◊〉 ●●●●ilegious persons , and except they doe repent , by the just 〈…〉 of god they are to be condemned . ●…wise ambrose preaching upon the 16. luke give an ac●●●● of your stewardship , &c. from hence he infers that the clergy 〈…〉 lords but rather stewards and bayliffs of other mens sub●●● , farthermore jerom writing to nepotianus a clergy●…h , how can they be of the clergy , which are commanded to 〈…〉 and despise their owne substance , and yet to take away 〈…〉 friend , is thiefs , to deceive the church it is sacriledge , and to 〈…〉 that which should be given to the poor . ●…se bernard in his sermon upon these words , simon pe●●● 〈◊〉 unto jesus luke 17. from thence infers these words , viz. 〈◊〉 the goods of the church are the patrimony of the poor , and 〈…〉 thing the the ministers and stewards of the same ( not ●●●●or possessours ) doe take unto themselves more th●n sufficient ●…nt living , the same is taken away from the poore by a sa●… cruelty . 〈◊〉 eusebius in his treatise upon the pilgrimage of saint je●●● writes thus , if thou dost possesse a garment or any other thing , 〈…〉 extreame necessity doth require , and dost not help the needy 〈…〉 a thiefe and a robber . 〈◊〉 isidore in his treatise de summo bono , chap. 42. saith let 〈…〉 know that he is the servant of the people , and not lords o●●● 〈◊〉 . 〈◊〉 and divers more authors that worthy man john hus 〈…〉 at a disputation in the university of prague in vindi●… of john wickliffes sevententh article which was , that 〈◊〉 was a free gift in the time of christianity , and accounted as 〈◊〉 〈◊〉 . 〈◊〉 the reformed church in geneva they live upon free gift , 〈◊〉 tythes of all sorts are taken up for the use of the state , and 〈◊〉 up for the publick treasury . and that good man william thorp of whom i made 〈◊〉 before , who gave a large testimony against divers abuses 〈◊〉 into the church , it being the midnight of pope●y , being complain'd of by the then popish clergy , and brought to exa●●nation in the year 1407 ▪ being accused before thomas 〈◊〉 arch-bishop of c●●ter●ury , and chancellour of england ▪ 〈◊〉 gives a very clear testimony about tythes how that they 〈◊〉 no gospel maintenance , in his answer he saith , that in the 〈◊〉 law neither christ and his apostles tooke tythe of the people , 〈◊〉 commanded they the people to pay tythes , neither to priests nor deacons , and christ and his apostles preached the word of god to the people , and liv'd of pure aimes or free gift ; but after christs a●●●●●ion when the apostles had received the holy ghost , they tr●v●lled labouring with their hands , and also he saith that paul when 〈…〉 full poor and needy , preached among the people , he was not 〈…〉 unto them , but with his hands he laboured not onely to get his 〈◊〉 living , but also to relieve others that were poor and needy ▪ and further he saith , tythes were given in the old law to le●●●● 〈◊〉 priests , but our priests come not of levi , ergo by the law our pri●●● cannot challenge tythes , for as the priesthood is changed so is the 〈◊〉 , but since christ in the time of his ministry , and also his a●… lived by pure almes , or else by the labour of their hands , for the ●●vant is not greater then his lord : at which words the bishop 〈◊〉 unto him , gods curse have you and mine for thus teaching , 〈◊〉 further the said william thorpe saith that those priests that 〈◊〉 take tythes deny christ to becom'd in the flesh , unto whom the 〈…〉 said heard you ever lozell speak thus , and further the said william saith that the cove●eousness and pride of the priests 〈◊〉 the vertue of the priesthood , and also stirs up gods vengean●● 〈◊〉 upon lords and commons , who suffer these priests charitably , 〈◊〉 the arch bishop said thou judgest every bishop proud that 〈…〉 goe arrayed as thou dost , by god i deem him to be more me●●● 〈◊〉 goes every day arrayed in his scarlet gown , then thou in thy 〈◊〉 bare blew gown : this is an answer much like a lording bishop , and a tything priest , but i refer the reader to the whole discourse and testimony of william thorpe which is large in 〈◊〉 his acts and monuments . likewise william swinderby in the articles that are charged 〈◊〉 him is , that for an evil curate to curse his hearers , or excomunicate them for with-holding of his tythes is nothing but wickedly and wrongfully , getting from them their mony , for if saith he that the priest or curat● be a wicked man , ( as most of the tything priests are ) if the parishoners doe pay him tythe● , they are guilty before god of upholding him in his sin and evil deeds , and further saith he , but whereas christs law doth command to minister freely to the people , the pope with his law sells for money , whereas christs law teaches his priests to be poor , the pope justifies and maintaines priests to be lords . also with him doth agree walter brute , as is manifest by the articles charg'd against him , viz. that no man is bound to pay tythes in gospel times , 〈◊〉 . that if the parishoners shall know their curate to be bad they ought to hold from him their tythes . 3. that if any priest receive any thing by ●…y of bargaine or yearly stipend in so doing he is a schismatick and accursed . 4. that if we be bound to pay tythes in gospel times , then are we debtour● to keep all the whole law , for to say that men are bound to one part of the law & not to another is not true , for this were to prefer one part before another , and to set the law against it self . 5. seeing that neither christ nor any of his apostles , commanded to pay tythes , i'ts manifest and plain , that neither by the law of moses , nor by the law of christ , that christian people are bound to pay tythes , but by mens traditions : and all these before mention'd were opposite to the whole nation of friers of what order so ever , who suffered grievous persecution in their dayes , whose testimony yet lives , and will be priz'd in ge●… to come , though they be gone to the s●pulchres of their fathers . also to these may be added the articles of the ●…ians who were greatly persecuted for their faith and be●… published about the year 250 ▪ wherein a divine write as ●…thes since the gospel were denyed , whereupon they long 〈◊〉 took away all temporaliti●s from their ministers g●rardus ●●●●●illus , also before wickliffe was hu●●t for an heretick , ( as 〈◊〉 church of rome reck●ned him ) upon this account , 〈◊〉 the great erasmus gave the common exacting of tythes , in his time no better name then tyran●y . moverover the abbigenses , bedemontane protestants have preferred their religion without corruption longer then any church with a ministry endowed with tythes and hire , in the world . likewise the primitive times never wanted able teachen , as the best histories relate , although they lived either upon their labour , or the free gift of them th●t were converted , but did trust their lord and master , who sent them out in his na●e and power , for the conversion of souls , this was very much unlike to the ministry of this generation , who knows not how to live by faith nor of the gospel , but rather by jewish tythes , or rather popish tythes , stipends , augmentation , set-wages , covenants , and sallaries , or else the old proverb is truely verified , which sprang up in popish times , no penny , no pater noster , for evidence whereof there are hundreds in england within this twenty years , that when the aforesaid maintenance was taken away by any temporal power whatsoever they have ceas'd their ministry , and laid down their commission , which they say they had from christ , and mad● voide their call , and all necessity of conversation of souls laid aside , we might bring the whole nation for a testimony in this , who hath been observant as to the practice of the ministry about the changes of government which hath happened in the aforesaid time . and the former christians was not so disquieted among themselves with political complying opinions , and curiosities , niceties , distinctions and contentions , although they had none of the aforesaid setled maintenance untill c●●st●●tine the great his time , when they began to grow rich , and give lands and grea● revenues to the church , and then they began to controvert and side in state matters , as is seen in the councells of basill and constance , and divers other former councells , and grew into pride , and idleness , and fullness , ●●somuch that histories say a voice was heard from heaven , this day poyson hath been shed abroad in the church . great and large are the testimonies that might be given i● this particuler of the best men who were sufferers for christ , although the greedy cov●tous hirelings of every age thought it a ●●range thing that they should deny the payment of tythes , because some great councells in the midnight of popery had c●●cluded them as due , some one way and some another ; and the clergy of our last age very unwilling to loos any thing that ●●y be commodious to satisfie their coveteousness , though ●●●y have denyed the pope and divers councells in other particu●●●● , yet in this point of tyths , they wil allow of their constitutions as jure divino , and if that will not serve ▪ having solicited 〈◊〉 princes of divers nations to make some laws for provision for their maintenance , because they were sensible their gospel ●ould not maintaine them , and now their greatest plea is became jure humano , or as one of the pastors of the church of england lately said , he cared not if the devil was the author of t●●●es , if the law of the nation did give him them he would have 〈◊〉 whether the parish would or no : and i believe many of them are of his judgement , though they will not be so hardy 〈◊〉 to deliver it in so open and shamefull words , but however th●m that have onely the powers of the earth to be their prop and onely refuge , and flyes to the hills and mountaines that ar● but earth , temporary and mutable for their help , for their backs and their bellies , yet this doth not make voide the testi●ony of them who abide in the faith , and dare stand unto christs allowance in point of maintenance ; for the work of the ministery , as the apostles and ministers of christ in the first age of the publication of the gospel did , but take some ●●●ther testimonies that the truth of this may not seeme a new thing , or as yesterday , nor onely of the meaner sort , or of illiterate men , but even of learned rabbies of our latter ages . antonius de dominis the learned bishop of spaletto de repub . eccles. lib. 9. saith christ himself , though he were lord of heaven and earth , and the fullness thereof , yet would not he be possessed of great lands and incomes , though he said the fowles of the aire have nests , and the foxes have holes , but the son of man hath not where to rest his head , yet did not he imbetter his condition , although to the effecting thereof there needed no more then that he should will it to be so , nor did he demand tythes though he was a priest , after the order of melchezedech indubitably ; but whilest he went throw the cities , and villages preaching the gospel , and instructing men for the kingdom of heaven and twelve with him , severall women that believed as m●●y magd●len , joanna , susanna , and others did minister unto him of their substance ; nor did he otherwise instruct his disciples who were embassadours on earth towards man-kinde in the beginning when he sent them out , he did not bid them for to receive tythes , or teach people to pay them , but bids them to live upon almes , carry not with you gold nor silver , nor any mony in your purses , not a scrip , not two coats , not a staffe , supernumerari , for the labourer is worthy of his meat : the disicples of christ being thus taught by their great master forsaking their lively-hood , and earthly possessions lived by faith in god , who would not have sent them abroad , but that he would dispose the hearts of men accordingly in order to their substance , so they relyed upon their converts for necessary supplyes , and received their benevolence of several pious women who ministred unto them , for so saith paul , have not i power to eat and to drink , have not i power to lead about a woman or a sister , as the other apostles , the br●thren of our lord and cephas , 1 cor. 9. 5. he at large and clearly sheweth how they who sowes spiritual things ought to reap temporal things . likewise david paraeus in his commentary upon gen. 28. and 2. and 22. saith , that tythes or tenths were freely arbitrarily , a man might give them , a man might vow them , or he might not , even as he pleased before the lord , but under the law they were commanded to be given to the 〈◊〉 , and levits , hence saith he , our clergy men infer , that if it were so of old , then they are so now , but this doth not follow ( saith he ) they had a divine ceremonial right , but that 's now ceased ; they had tythes as a compensation of that lot they should otherwise have in land , ours not , ours have towns , villages , manners , yea countries , and provinces ; nor is there any end of their insatiable covetousness : and he conclude● , that when the levitical priesthood did cease , then did the right of that priesthood cease , and the right of tythes did revert to god , as governour and sovereign of the world. great and large are the testimonies that might be given , both 〈◊〉 of ancient and modern writers , who were the clearest in their judgments against tithes , how that they were not go●●●● maintenance , neither of divine right doth belong to any 〈◊〉 under the gospel , who professeth christ come in the 〈◊〉 . but what i have already said in this particular might 〈◊〉 sufficient , seeing so large things to this have been declared 〈◊〉 other hands ; but i am the more willing to instance divers a●thors , who by our protestants are owned as orthodox , that they may be thereby throughly convinced that this is no new doctrine , for which we suffer the spoyling of our goods , and 〈◊〉 persons imprisoned ; but that the covetousnesse of the 〈◊〉 and tithes have been testified against by many faithful and constant men in ages past , who died in the faith , who ●hough they be dead , yet their testimony still lives , and will ●●●nd for age● . but you shall hear what state the clergy and ●●●●stry was in about the time of the council of basil in the year 143 1. by lod●vicus , the cardinal arlatensis , a man very much praised for his constancy and wisdome in that council 〈◊〉 basil : lod●vicus seeing the cowardliness of the bishops and others of the clergy , that they were more afraid to grieve temp●ral princes , then afraid to offend god ; and afraid to be ●●●iled of their temporalities , rather than afraid that their 〈◊〉 should be devoured ; albeit , saith he , if you were true bishops , and true pastors of souls , you would not doubt to put your lives in hazard for your sheep ; neither he afraid to shed your blood for 〈◊〉 church in the cause of christ ; but at this present , saith he , ( 〈◊〉 ●●re is the pitty ) it is too rare to find a prelate in this world , 〈◊〉 in this age , which doth not preferre his temporalities before his ●…lities ; with the love whereof they are so withdrawn , that 〈◊〉 ●o study rather to please princes then god , and confess god in 〈◊〉 , but princes they will confess openly , of whom the lord speaks 〈◊〉 〈◊〉 gospel , every one that confesseth me before men , him will i confess before my father which is in heaven , &c. and contra●iwise , 〈◊〉 lord will not confess him before his father , which is afraid 〈◊〉 confess the lord before men , for fear of loss of their worldly glories , and temporal riches , and displeasing of princes , of which it may be more largly seen in the history of the council of basil , published by aeneas sylvius . so you that doth profess reformation , and the scripture to be your rule , and your ancient fathers to be your examples , whom the ministry of this last age hath talked of , and see now if you will own them in practice ; do not reckon your selves any more as ministers of christ , who cannot be content wit● his allowance , and let forceing for maintenance by tithes alo●● to the priests of the first covenant , and let bargaining alo●● for wages , and seek not hire of them you work not for ; and if your gospel will not maintain you , then have you great reason to question it , whether it be the very same that chr●●● and his apostles preached in the primitive times : and it is manifest , as aforesaid , that they required no tithes , stipends , augmentations , or sallaries , neither was ever any such word heard of amongst them , as , what will you give me , and i 'll be your minister ? and yet there was no complaint of any wants for christ asked his disciples when they had been travellin● abroad preaching the gospel , though they had neither staff , nor scrip , nor money , if they wanted any thing ? and they said nay . but this generation must know before hand , what is to be had at such and such a place , and what is it worth 〈◊〉 annum , or else no gospel is like to be preached there . but if any one should ask the ministry of this age , by what righ● they claim tythes ? they cannot say by a better right then the apostles had , nor i hope will not , for they pretend to be but successors of them . and if the extent of their commission be enquired into , they will give it you in these words or the like presently , viz. as my father sent me , so send i you : but if one ask if they will stand to this in all respects , i have little hope that they will comply in point of maintenance ; i have good ground so to judge , even many at this day have boasted of their call and ministry , and have thrown many into prison for these popish tythes . for if a law or statute were made for the taking of them away , they would give over the publication of their gospel , which demonstrates their commission is not of god , or else why should taking away of ●●hes invalidate them ? i desire they were tryed , who boa●… of calls and commissions , i am afraid we should scarcel● one in 500 that would open his mouth ; for if the 〈◊〉 were taken away , the effect would also fallow ; if ●…nance were taken away , their preaching would cease . 〈◊〉 i shall return to speak something further concerning our 〈◊〉 nation . i● i● needful to inform the reader a little , that when the 〈◊〉 doctrine was received in any nation , that nation was ●…d into so many bishopricks as was judged needful ; and 〈◊〉 bishoprick into so many parishes as were thought con●…ent ( for parishes are but of a late erection , as to which ●…ing may be hereafter said ) for till then most preachers ●●re sent out of monastryes and religious houses ( so called ) ●ad the people at their own free will did give their tythes 〈◊〉 offerings where they pleased , till about the year 1200 , 〈◊〉 till that time every owner of the nine parts did give the ●…th to the priest , or to the poor , as he would . but after 〈◊〉 , parishes being set up , and priests appointed , and tythes 〈◊〉 to them , after 40 years possion , what before was owned 〈◊〉 free gift , is now claimed as a debt , and prescription was pleaded by the priests as their just title ; but people seeing t●●●selves run into a snare , began to contend , but all too 〈◊〉 for the pope being grown great , thunder'd out his interdi●t against this nation , excommunicated the king , affright●d the subjects with his bulls , stuffed with commination or cars●● ; and that against the very point of arbitrary disposal of tythes : and the pope did highly insult over kings and pri●●es about this time , witness frederick barbrosa , hen. 6th 〈◊〉 king john , and some others , as the histories of them ●●kes mention ; so that by the power of the pope parochial payment came just to be setled , yet notwithstanding the eng●… parliaments not willing wholly to forget the poor , for whose sakes tythes were chiefly given , did make divers laws , th●● a convenient portion of the tythes should be set a part for 〈◊〉 poor of the parish for ever , as in the statutes rich. 2d . 15. 〈◊〉 and the 4th of hen. 4. the pope having by these means brought in tythes , and the priests made a pretended title , by prescription they set up courts , called ecclesiastical courts , which remains to this day ( amongst them that say they are reformed ) to recover thei● tithes by , and the priests came to be the judges of the co●rt , so people might easily understand what might be expect●● from them ; yet them that did not pay , no greater punishment could they inflict upon them but excommunication : yet notwithstanding this general decree , the pope did dispense , and did give exemption to divers orders of his clergy ( so called ) to free them from payment , as the hospitallers , templers , and generally to all lands which belonged to the religious persons and houses , which is the reason that divers at this day , who have any land which sometimes belong'd to th● monastryes now dissolv'd , say , they are tithe-free . now when the pope , by colour of the jewish laws ( by which tythes were given to the levitical priesthood ) had gained an universal payment of tythes to all his clergy ; he in further imitation of that earthly tabernacle , sets up a new building after the former pattern ; and therefore to himself he claims first-fruits and tenths , as a successour of the ●ewish high-priest , sins also he undertakes to pardon , cardinals are appointed as leaders of the families , mitres are ordained fo● the head as aaron had , synagogues they built , now falsely call'd churches , with altars like the jews , with organs and i●struments of musick with singers and porters , &c. and into the form of the levitical priesthood they transformed themselves , and this was taught for catholick doctrine at that time , and yet is still upholden , and pleaded for by the protestant clergy , there by wholly denying christ jesus come in the flesh , the end of all types and figures . likewise afterward henr. 8. being a papist , and believing the popes doctrine , as also did his parliament , made a law , that every one should set out and pay his tithes , as due to god and holy church . also a second law in his time was made to the like purpose , for great need and reason he had , having dissolv'd the monastryes who had many ti●hes , and either had them in his own hand , or sold them unto o●hers , to be held as lay possessions . and they having no law whereby to recover them , he made a new law to enforce the payment of them , 〈◊〉 ●●ill restrained the tryall of tithes in the ecclesiastical 〈◊〉 . after him also edward the sixth , in pursuance of his fathers 〈◊〉 , made a law for the payment of praedeal and personal tythes , under penalty of treble damages , who also re●●ain'd the tryal to the ecclesiastical court ; these laws supp●s●d them due to god and holy church , therefore they req●ired every man to yield and set out their tithes as had been acc●…omed ; likewise some ordinances were made in that which was call'd the long parliament , in the time of the war , ●…ded upon the former laws , for treble damages ; all ●●●th laws were grounded on the popes decrees and constitut●… , and his ground is upon the jewish priesthood , as be●… is made good by strong supposal , all which indeed is without any true ground in gospel times . for a gospel●…stry i think it not amiss to add here by the way a complain● made to the parliament , not long after the dissolution of the monastryes in england , when lay-men began to possesse appropriated churches and tithes into their hands ; but tak●● the words of loderick mors , sometime a gray friar , &c. ye that be lords and burgesses of parliament house , i require ye in the name of all my poor brethren that are englishmen , that ye consider well ( as you will answer before the face of almighty god in the day of judgment ) this abuse , and see to amend it , when as antichrist of rome durst openly without any vizard , walk up and down throughout england , 〈◊〉 had so great favour , and his children had such crafty wi●● , that they had not only almost gotten all the best lands of england into their hands , but also the most part of all the best benefices , both of parsonages and vicarages , which were for the most part all improperd unto them ( the impropriations held by them were much more then one third of all the parish churches in england ( divided into three parts . ) and when they had the gifts of any not improperd , they gave them unto their friends , of the which alwayes some were learned , for the monks found of their friends children at school , and though they were not learned , yet they kept kept hospitality , and helped their poor friends ; and if the parsons were improperd , the monks were bound to deal alms to the poor , and to keep hospitality , as the writings of the gifts of such parsonages and lands do plainly declare . and as touching the alms that they dealt , and the hospitality that they kept , every man knoweth that many thousands were well received of them , and might have been better if they had not had so many great mens horses to feed , and had not been overcharg'd with such idle gentlemen , as was never out of the abbeys , and if they had any vicorage in their hands , they set in sometimes some sufficient vicar , though but seldome to preach , and to teach . but now that all the abbeys with the lnds and goods and inpropered parsonages be in temporal mens hands ; i doe not hear that one halfe penny worth of almes or any other profit comes unto the people of those parishes , your pretence of putting downe of abbeys was to amend that which was amiss in them , it was far amiss that a great part of the lands of the abbeys , ( which were given to bring up learned men and to keep hospitality , and to give almes to the poor should be spent upon a few superstitious monks , which gave not forty pounds in almes , when they should have given two hundred pound : it was amiss that the monks shoulld have parsonages in their hands , and deale but the twentieth part thereof to the poor , and preached but once a year to them that payed the tythes of parsonages : it was amiss that they scarcely among twenty set one sufficient vicar to preach for the maintenance which they received : but see now , that which was amiss is amended as it is in the old proverbe , it is amended even as the devil amended his dams leggs , when he should have set it right he brok it quite a pieces ; the monks gave too little almes and set unable parsons many times in their benefices , but new where twenty pound was given yearly to the poor in more then one hundred places in england , is scarce one meales meat given : this is a faire amendment , where they had alwayes one or other vicar that either preached or hired some , now there is none at all , but the farmer is vicar and parson and all ; and onely an old cast away monk or frier which can scarcely say his mattens , is hired for 20. or 30. shillings meat and drink , yea and in some places for meas and drink alone without any wages : i know , and not i alone , but 20000. more , know more then 500. vicorages and parsonages , and thus well and gospelly serv'd after the new gospel of england , and so the author goes on in his complaint , because that the maintenance was taken away , and there was a great famine for want of pastours . by all which may be seen what condition those religious houses , and abbies , as they were called , were in at that time ; and now they onely served to maintaine idle and supersticious monks and friers , which did deceive the nations with fabulous stories under pretence of preaching the gospel , and now these benefices being taken away from the papists , their gospel ceased in england , and have been translated over and over unto divers sects who separated from them ; but 't is to be observ'd that as the tythes and hire was taken away , and conv●●ted to other uses , their sect did alwayes fall . and it is ●lamentation that these tythes , and now forc'd maintenance which was first decreed by the popes canon laws should now be holden up by them that profess reformation and separation from them , and scriptures to be their rule . having thus briefly run over the doctrin , decrees , and practices , and opinions concerning tythes , from the apostles ●●me downward , we finde them various , as may be understood by that which is before written , and the right of tythes was never clear , but remain'd in controversie even amongst the most great and learned men in divers ages since the time of christ , yea even amongst the greatest of p●pists in the time of ●he popes domination , and in all ages there were that withstood the payment of them untill this day , and many of the martyrs for that amongst other things , suffered in the flames , and at great difference they ever were as about the end , the property , and the use of them , as may be hereby collected into severall heads : and first of all the tythe among the lews were payed to the levites and priests : secondly , that they were not for the priests onely , but for the strangers , fatherless , and widows : thirdly , when the levitical priesthood was taken away by the coming of christ , the law for tithing was also changed : fourthly , that neither christ nor his apostles in their age never received any , nor demanded any : fiftly , that in the beginning of the church for the first 300. years , whilest the simplicity of the gospel was retained , no tythes was either claimed or payed amongst christians : sixtly , but as the power of godliness came to be lost , and the mistery of iniquity began to work , mens imaginations taught in stead of the doctrin of christ , began to preach up tythes , fetching the ground from moses writings , that in the first practise of the payment of tythes , after the apostacy was entred in , they were not payed as tythes , but as free offerings and as the bounty of the giver , and were not given for the ministers maintenance onely , but chiefly for the poor . it was no received doctrin generally that tythes ought to be payed , till near 1000. years after christ , that the pope had set up his authority and dominion over the greatest parts of europe● seventhly , that after they were confirm'd by the pope , and commanded to be payed , there was no compulsary law made but onely excommunication : eighthly , after that they were accounted an ecclesiastical duty , and never called a civil right , but were tryed in ecclesiastical courts : ninthly , untill about the year 1200 , the common practice was for every one to bestow his tenths where he pleased : tenthly , they were first brought in as a duty owing to god and to the church , and so was required & enforced , and therefore there is no civil property or right in him that claimes them : that first fruits and tenths are but a late invented thing , & claim'd by the pope as successour to the jewish high priest as he sayes . eleventh , that tythes were the same in the ground and foundation , whether claim'd by a priest , impropriator , or by an abbey , and differed nothing but in the person of him that possessed them : lastly , all may see the declining estate , the corruption and error that crept in among men , after the power of truth was lost , so was the fruit also , which caused such earnest pressing to needfull contributions , and then afterward was it necessary for laws and decrees to enforce them , but in the beginning is was not so ; while that purity and simplicity of the gospel remain'd , for then their charity abounded , even oftentimes beyond their ability , to whatsoever need the church required . but now to proceed to answer some other pleas which are come up in these latter dayes , for now the priests of this age begins to be ashamed to make claime for tythes jure divine , they have been so beat out of that their hole , and their plea jure ecclesiastico was but determined in the midnight of poery , and they are ashamed to derive their authority from the pope or his decrees , but now humane right is pleading , sometime by gift of kings and princes , others plead the temporal laws of kings and parliaments , others plead prescriptions by a legall right of their possessions , others plead a legall right by purchase , and lastly the priests they pleade the equity of the law of moses still to be in force , and alleadges all the scriptures in the new testamens for their proofe , unto which hereafter some what is said , these are the most pretences that of late hath been made by the priests of our daye , or the maine reasons that hath been alleadged for tythes ; and first whereas they pleade the gift of kings , as one by king ethelwolfe as before in this book : to that is answered , that if it could be proved , that if the whole land had been in the particular possession of any such king they had said something , but by what right could he give the tenth part of all the encrease , and fruits of the labours of all the people of his dominions , who had no legall property therein ? but if king ethelwolfes grant must be the foundation of tythes , then how many in●ceeding kings and bishops have violated his deed , by appropriating them to monastries & abbeys and such like houses , which shews the vanity of this argument . another argument which seemes more strong is urged , that the temporal lawes of kings and parliaments say , by the law , that they have as good a propriety to the tenth part as any hath to the ninth of their lends . ans. to such may be said , that the law doth not give any man a propriety either in land or tythes , or any o●her things , but doth only conserve and preserve every man in his proper right , whether by gift or by purchase , or by descent , and doth secure him from the injuries or violence of another . but let 's not be deceived with a new formed pretence , lately taken up to blinde the simple mindes with a name of legall propriety & civil right , for that 's but a meer shift , for i may give my land which i have by gift , purchase or inheritance , or i may sell it , and so cannot they that seemes to lay claime to tythes , but it matters not much what any say , when they see their other claimes will not serve , they would evade and shift from one thing to another to blinde people . but le ts hear what the makers of the law saith of them , though in the height of popery , passing by the saxon times and king stephen , who in their blinde superstition , being perswaded thereunto by the doctrin then taught of the popish clergy , that remission of sins was obtain'd by good works , 〈◊〉 aforesaid , they gave divers gifts and tenths for the health of their souls , and their fathers souls as is aforesaid ; but le ts come to henry the eighth , upon whose law all others that are since made are builded , who in his time cast off the popes yoke ; in that act concerning tythes it is declared , that tythes were due to god and holy church , and they blame men for being so wicked as not to pay them and therefore that law is made ; and here is the ground of their law , viz. not any property or civil right in priests or others , for the law requires them as due by divine right , and therefore cannot be by any civil or temporal right , ( for a man to claime that by humane right from humane law , which commands them as due to god and holy church as that stat. of hen. the eighth doth ) is but a meer juggle and decelt , and that law of hen. the eighth , and the rest since , takes them as granted due to god and holy church , but if they be not , but onely supposed as a duty , then the law cannot be binding , as they are in all the statutes . that tythes were never till of late pretended a civil right , is plain , for as they were imposed by the pope , so they are tryable in his courts , and those very statutes which do pleade made by late parliaments , appoint them to be tryed in ecclesiastical courts : and the act of 32. of hen the eighth , tythes are their called spiritual gifts , and therefore no temporal or civil right , for before the dissolution of the monastries in hen. the eighths dayes , they were never called a temporal right . 〈◊〉 what is the property that is now claimed ? it cannot 〈◊〉 person , or the priest hath them not untill he enter into 〈◊〉 office , & when he parts with his office he looseth his tythes , 〈◊〉 that the property cannot be in the priest , but it was sup 〈◊〉 due to the office , and what is that ? it was a popish 〈◊〉 , when tythes were first payed to it , how should the right 〈◊〉 now , the office being laid aside , and the pope also that 〈◊〉 up ▪ others who pleade à legall right by prescription , because 〈◊〉 have so long possessed them , therefore they judge them 〈◊〉 right . 〈◊〉 was the old device of the pope , first to preach that 〈◊〉 were due , and then to limit them to mon●stries and 〈◊〉 , when forty years were past , to claim that as a debt , 〈◊〉 before was payed as charity , or at the most as the free 〈◊〉 ●…ering of the owner : and thus the pope got first fruits and 〈◊〉 and peter pence , and great sums of moneys out of this 〈◊〉 nation● , and he might as well pleaded his prescrip 〈◊〉 any of his branches can doe now ; is any ●o blinde as 〈◊〉 see what poor shifts are now made to uphold to great an 〈◊〉 , that hath no better support then this , that it hath 〈◊〉 ●…long payed ? 〈◊〉 shall the continuance of an oppression , give right to 〈◊〉 〈◊〉 the grievance ? how many great and heavy press●… 〈◊〉 and other things long say upon the nation , as may be 〈◊〉 henry the third , when the pope got above one hundred 〈◊〉 twenty thousand pound per annum , which was then more 〈◊〉 then the kings revenue . now there is no such office in 〈◊〉 is plaine , for when henry the eighth renounced the pope 〈◊〉 declared by act of parliament , assented unto by the 〈◊〉 to be head of the church , and all the ecclesiastical or 〈◊〉 , were not to claim their benefices from the pope but from 〈◊〉 king as by act of parliament ; but this is more fully & large 〈◊〉 ●orth in a printed paper by gervase benson , to which i 〈◊〉 to the reader . 〈◊〉 as to the impropria●ours which lay claim by purchase , 〈◊〉 have bought the●… of the state , and payed great sums of money for them , and may be many have no other subsistance . unto this it is answered , that in the root & ground al 〈◊〉 is a like , whether they be claimed by priest or impropriator , 〈◊〉 seeing those that sold them had no good title , these that 〈◊〉 derived from them cannot then be good , but being it was 〈◊〉 king or state that sold them , and that the whole nation 〈◊〉 the benefit of their moneys , and the nations was eased in 〈◊〉 taxes and subsidies and charge which unavoidably would 〈◊〉 come upon the nation at that time , seeing the nation had 〈◊〉 generall profit ; it is equitable and just , when they cannot 〈◊〉 what is sold , that the impropriators should have their 〈◊〉 repayed , which went to the bearing and paying of the 〈◊〉 lick charge of the nation : and it is reason that it should be payed , by the nation in generall , and so there 〈◊〉 be no detriment to any particular person ; onely it is 〈◊〉 that the rate be moderate , for it is believed upon good 〈◊〉 that the value was but little , and the rate small which the 〈◊〉 propriators payed for them , because of the charges and 〈◊〉 zards that was upon them , for the purchaser could buy 〈◊〉 more , then what the monastries had , which was disolved 〈◊〉 henry the eighth , and these monastries were to finde a suffic●… priest or curate , which had his allowance out of them , 〈◊〉 a convenient portion of tythe , and likewise a portion of 〈◊〉 tythe was se● a part yearly for the maintenance of the poor 〈◊〉 the parish for ever , as is evident by divers acts of parlia●… after the dissolution of the monastries ; these foresaid charg● were to continue upon them as before , as may be seen at large in a treatise called the poor vicarsplea . others say the lawes were made by parliaments , the repres●… v●s of people , and though that tythes were not due before , yet 〈◊〉 might give tythes because as their owne , they being the body of 〈◊〉 people . answ , this supposeth a particular donation of the 〈◊〉 not onely in their legistative capacity to binde themselves by 〈◊〉 law , but by a particular act of free gift , but its evident 〈◊〉 act never intended any such thing , for it gives nothing , 〈◊〉 commands what was given before , and as to this or all other laws that princes , parliaments , popes , councells , 〈◊〉 〈◊〉 what ever else was by any man made for the payment of 〈◊〉 since christ jesus came in the flesh , joyn'd all together , 〈◊〉 doe they all or any of them binde the conscience ? for if 〈◊〉 be not due by the law of god , as hath been proved be 〈◊〉 that they are not , who hath set them up ? the laws of 〈◊〉 〈◊〉 the best , and what is man or the sons of men , that 〈◊〉 laws in the place , where god disanuls his own com 〈◊〉 heb. 7. 12. as is manifest in this point of tythes by 〈◊〉 scripture , verily it is better to obey god then 〈◊〉 , for christ hath not put that power into any mens hands 〈◊〉 a compulsary maintenance for his ministers , seeing 〈◊〉 his apostles and ministers , their practice was other 〈◊〉 is before mentioned . 〈◊〉 but some may say hath not the magistrates , power as 〈◊〉 , t● command the payment of them to ministers whom 〈◊〉 of . 〈◊〉 . if so as magistrates , then the turk , tartarians , and 〈◊〉 magistrates have the like , but it may be said , as 〈◊〉 magistrates . 〈◊〉 . then may not france and spaine , and italy claim 〈◊〉 , for what nation in europe will not say they have 〈◊〉 magistracy , though a f●r greater part of them be 〈◊〉 , and may not the papists by a● good right claim and 〈◊〉 maintenance for their ministers as henry the eigth , 〈◊〉 other could or can doe : but i would not be mistaken , 〈◊〉 i went about to l●ssen the magistrates power in things ●…oral and civil , as to raise taxer , assessements , or sub 〈◊〉 or other chrages for the service , defence , and 〈◊〉 being of a nation , but i distinguish betwix● things 〈◊〉 , and such as are called spiritual , and so give unto cesar 〈◊〉 things that are his , and unto god the things that are his , 〈◊〉 civil things or temporal things they have power from 〈◊〉 to make laws , and preserve a nation in peace , and to 〈◊〉 for the well being of a nation , because in such 〈◊〉 they are their own masters ; but in matters of religi●… spiritual things no man ought to be imposed upon , 〈◊〉 one must give an account to christ , who is the head 〈◊〉 church , and must stand or fall to his own master : but 〈◊〉 law had been just in commanding tythes , can it be judged equall to give treble damages , where they are not payed : if a man be oweing a just due debt , no more by the law is recovered , but what the debt is , besides the charges of the law , how cruel therefore are those injunctions , which in a matter of so just scruple , require and impose the treble values and furthermore to be required by a law to set out the te●… makes a man a voluntary agent in that thing , against which hi● conscience testifies , and he that cannot doe so , they sue and hal● before courts and magistrates , to get judgements of tr●bl● damage ; and by that judgement frequently being put it●… the hands of such persons as will doe it effectually to the priests minde , they take away sometimes 6. or 7. yea oftentimes ten fold damage , what i say in this particuler i can prove by ●●ny witnesses in this nation within this ten years ; and though in the ecclesiastical courts the ordinary might not examine 〈◊〉 〈◊〉 upon his own oath concerning his own tythes , but now 〈◊〉 as make conscience of swearing , which christ forbids , o● 〈◊〉 they cannot themselves tel what tyth they had are cast into prison for contempt , & there may ly as long as they live , and many have dyed in prison upon that account . o what reformation is this ? what , compell a man himself to set out the tyths of his own goods to maintaine a hireling priest , it may be , a time server , a prophane one , or a turn-coat , and so to make a man sin against his own conscience , or else take ten sold as much , and not onely so but force him to swear or 〈◊〉 him to prison , there to lye without hope of any reliefe ▪ 〈◊〉 priests is not this the wages of unrighteousnesse that her● i● all this work about tenths and first fruits , and mortuaries & the like , which are no other then the superstitious reliques of popery . o did but the rulers and magistrates know and consider what havock is made through the nation , what driving of goods , oxen out of the plow , horses out of their teames , the cowes from poor and indigent children , and what carrying of pots , and pans , and kittles , and fetching away the cloathes off , of poor peoples beds , me thinks it should make the nation a shamed of such cruel practices ; or else of such priests and tythes as are the cause of all this : manifold instances i might give about all these things up and down the nation , but that i would not trouble the reader too much because they have been publickly made known before by other hands ●●d pens . there are some other that have claimed tythes and a propriety in them , as that they are right by a divine right , and for it pleades the law of moses ; but as to that i shall not say ●uch more , neither is there any necessity for it , because that most of the ministry are ashamed to make this plea. others have pleaded the decrees , canons , and constitutio●● of popes , and general councils , bishops and convocati●… , and these have said that tythes are due by an ecclesiastical right , and by that right generally under the papal power they claimed them , and others paid them : and this continued in england till the popes supremacy was cast off by 〈◊〉 . the 8th and then he received frst fruits and tenths . 〈◊〉 of this plea many are ashamed , or few will own as judg●●g the ground too weak to claim it by , on ecclesiastical right . lastly , the main and great plea of the ministry of this last age is , that tythes are not due by the law of god , because it was limited only to the land of israel , and to the levites , only they say the equity of the law is still in force , which obligeth all to give a compe●ent maintenance for the ministry ; a●d to maintain this , they bring in all the scriptures of the new testament which seemeth to encline that way ; and be●…se they know of no other way for maintenance , but by ●…hes , as they are supposed now to be established , many ●ave ignorantly gone about to make inferences and conclusions from them , as to prove their assertions . but to all which 〈◊〉 return this answer : that these plead not for tithes properly , but for a maintenance by way of tithes , as they suppose most convenient , &c. and the first scripture they bring in , is luke 11. 41. you pay tithe of mint and rue , and all manner of herbs : as also , matth. 23. 23. you pay tithe of mint , and annise , and cummin . also luk. 28. 12. i am not as this publican : i pay tithes of all that i possess , &c. it is answered , that christ spake this to the jews and pharisees in t●●e time when the levitical priesthood was not ended , and they were bound by the law , whilest it was of force , to observe this ordinance amongst the rest , which were in the first covenane , which was faulty , which continued until the time of reformation , viz. till christ was offered up , and said , it is finished , and was the ed of the law for righteosnesse unto all that believe ; but it is manifest that the jews then , unto whom christ spake , were not believers , but were such as withstood the son of god , and did not receive him , who was the sum and substance of all the types and shadows of that covenant ; and so this is great ignorance to conclude that because these scriptures are written in the new testament , so called , that therefore tithing is a gospel ordinance , for it is manifest that these scriptures had relation to the jews who were under the law , and not under the gospel ; and so their plea , as to this , is made void . but though divine right have been long pleaded , and are yet by some , but few are now left that will only stand to ●e ; for , if tithes b● absolutely due , as by the law of god , no custome , prescription , priviledge , exemption , dispensation , law or constitutions of man or men , can acqui● any from the utmost penny of the tenth part ; but scarce the tenth parson in england payes tithes in kind , and many plead that they are tith-free , and pay none at all ; but if any will stand to this , and plead divine right , then they are to be payed and received for the end and use for the which they were commanded , for the levites , strangers , poor , the fatherless and widow , and then , where is the impropriators share ? and some lawyers of late , of very good fame in england , have given their judgement , that tithes are not due by the law of god. other scriptures they seem to plead for the receiving of their tithes , as rom. 13. 7. render therefore to all their dues tribute to whom tribute is due . and matth. 22. 21. give un●● caesar the things which are caesars , and unto god the things which are gods. answ. herein is a clear distinction betwixt the things which are caesars , and the things which are gods ; this speaks only of tribute , and custome , or taxes , or as●ements , which the civil magistrate doth claim by law and by cu●●ome , for the preservation of a nation , or conservation of every man in his proper and particular right ; and herein every one ought to render subjection and obedience , not only for fear of wrath , but for conscience sake . but these scriptures hath no relation to tithes at all , nor forc'd maintenance for priests . object . but it may be objected , hath not the magistrate p●wer to command or make laws for the payment of tenths , o● what other part he will to the ministry ? ans● . this was answered before : if god disanulled his own command , hebr. 7. for the payment of tithes , who o● what is man that he should make a law , as well to consta●ict that his command , as also on the contrary to establish them ? and seeing the work of the ministry in the work o● the lord for conversion of souls ; and that lie is the lord of the harvest , he provideth for his labourers and harvest-men whom he sends out , so that there need not any outward law be made in this particular . the ministers of old ●…eded not , though believers were but few ; and the ministry of this age reckons whole nations to be believers , and yet they dare not rely upon them for their subsistance , but runs to the temporal powers , to make them a forcing law to establish their maintenance , which demonstrates they are no● true be●…ers , whom they reckon to be so , or else , that the lord of the harvest never sent them forth ; or else , that they do di●…st the lord of the harvest , who , they say , sent them out to preach . other scriptures are brought to plead for tithes , or at least some part of them , and forced maintenance , as 1 cor. 〈◊〉 . 9. thou shalt not muzzel the m●…th of the o● 〈◊〉 treadeth 〈◊〉 the corn , &c. ver. 7. who plants a vineyard , and eats not of 〈◊〉 fruit thereof ? and who seedeth a flock , and ●ateth not of the ●…k of the fl●ck ? ver. 11. if we have sown unto you spiritual ●…gs , is it a great thing if we shall reaep your carnal things . answ. unto all which i answer , that they which do believe , and have received spiritual things indeed , that they are enjoyned by the doctrine of christ , and of his apostles , and not only so , but even from natural things , all that believes are largely taught their duty therein , to distribute and communicate freely unto them who labour in word and doctrine , and are sent out in the work of the lord , that they be comfortably provided for by them that are partakers of heavenly and spiritual things from the lord , as to go on in the warfare of the lord , and to plant in the vineyard of the lord ; yea , and it is agreed that the ministers of christ did not do these things at their own charge ; but if they might not be muzled that treads out the corn , yet they may be muzled that treads out no corn , but runs ramping through the lords fields and spoils the corn , these ought to be muzled . again , they that watch over a fleck , though they may eat of the milk of the flock , yet they that kill them that are sed , and feeds themselves with the fat , and cloaths themselves with the wooll , and worryes the lambs , they ought not to eat of the milk of the lords flock ; and of such as they r●c● , on unbelievers and hereticks , and they looks upon , belongs to another master , and not to the fold of christ , they ought not to clip and shear other mens . sheep . but in short , all the aforesaid scriptures makes nothing at all for tythes , or any part thereof , either from believers , or not believers ; and these scriptures also grant , that every man is the sole owner of his own labour and possession , y●● ought every one freely to glorifie god with his substance , and to communicate to him that teacheth in all good things needful ; and such sacrifice god doth well accept . again , other scripturs they bring , in which there is as little ground or footing as in the former , but that they are necessitated to get a shelter and a seeming cover for their practice to blinde people withall , that they may get their money : and so they bring , 1 cor. 9 10 , 13 , 14. for it is written , or saith he , it 's altogether for our sakes no doubt this is written , that he aha● ploweth should plow in hope , and he that thresheth in hope , should be made partakers of his hope . ver. 13. and do you not know that ●●y who ministereth holy things , live of the things of the temple , ●●d they that wait at the altar , are partakers with the altar , even s● hath the lord ordained , that they who proach the gospel , should 〈◊〉 of the gospel . upon these scriptures , as upon the for●●r inferences hath been made to prove their lawful receiving of popish tithes , and forced maintenance . the apostle having travelled and laboured in the gospel of christ among the corinthians , afterwards wrote unto them , exhorting them to steadfastness in the faith , and also reproving the disorders that was amongst them , which was cr●●e in , in his absence , which was sown by them of the circumcision , who boasted themselves against paul , and led away the heart of the corinthians from him , as much as in them lay , into the liberty of the flesh , and looked upon paul as in bondage , whereunto the apostle useth plainnesse of speech , and tells them , that doubtlesse he was as an apostle to them , and magnifies his office , and declares also his power which he had received from christ , as he told them , ver . 4. have not we power to eat and to drink ? and i and barnabas , ●●ve not we power to forbear working ? doubtlesse , yes : it was the same that christ gave unto his disciples when he sent them forth , with them that are worthy to stay , and to eat , and drink what was set before them ; and doubtlesse they had power to forbear labouring with their hands , but they would not alwayes use it , least they should seem burthensome , but laboured rather to make the gospel of christ without charge ; so this which is alledged as out of the law , for the equality of it , as the ox not to be muzled when he ●●ode out the corn , and a husband man ploughs in hope to receive a crop ; and the thresher thresheth in hope to get out the corn ; even so , he that ministreth in word and doctrine , in the faith and hope , is also made partakers of his hope , and goeth not to war of his own charge , but christ maketh provision for them , and opens the hearts of people to contribute freely in the work of the lord , and for his service , and seeing the corinthians allowed this power unto others , who sowed dissention among them , the apostle urgeth it that he much more had power , though he had not used it . and further , like as they that ministred at the temple , who were partakers of the altar , as god had appointed them ; likewise now they that preach the gospel , live of the gospel , as god hath or● dained it . but that clause , ver . 14. [ even so ] hath been miserably strain'd by this last generation of teachers , as though they that preached the gospel should live of tythes , even a● they , viz. the levites that ministred a● the altar , did live of the offerings and tithes that pertained to the altar . bu● there is no necessity to understand the words [ even so ] as thereby to infer , that they who preach the gospel should live of tithes ; but as the levites liv'd of offerings nnd tythes , that ministred at the altar in their day , even so , they that minister the gospel , should live of the gospel in their day , and be content with christs allowance . and , as the apostle saith elsewhere , having food and raiment , to be therewith content ; for to live of the gospel , is not to live of jewish tithes , or popish tithes , nor forced maintenance , for this is contrary to the practice of the ministers of the gospel ; for we never read of any commandement given for payment of tithes under the gospel , neither exhortation to any , neither reprehension of any for not paying , in all the writings of the apostles ; so that we conclude , there is none due , neither ought to be received by any minister of the gospel ; but people being generally taught , that the scripture is the fourdation of faith , and practice of christians . the teachers of the last age , they know that people will expect to have some ground or scripture for proof of their arguments or pleas , and they not having what they could desire , brings such as they can get , miserably turning and twineing , perverting and straining these and the like scriptures before mentioned to blind people withal ; but the day is manifest that discovers all the crooked paths , and windings , and turnings of the old serpent , and ministers of unrighteousnesse , and wages of unrighteousnesse . but another seeming hold , is , 2 cor. 11. 8. i robb'd other churches , taking wages of them , to do you service . answ. here the apostle shews how he had behaved himself amongst them , though he had power to eat and to drink , and to forbear labour , and to receive of them ( to wit , the ●…hians ) those things needful , yet he had not done so for reasons given , before mentioned , and in divers other places , though he saith , whilest he was present with them , that he wanted , as in ver . 9. and had preached the gospel freely unto them , ver . 7. and did not use his power as aforesaid , but rec●ived something from the brethren of macedonia , which 〈◊〉 freely given and ministred by them , amongst whom he ●●d ministred before ; and he made use of thir , even while he 〈◊〉 in the corinthians work : and this he took , being offered fr●●ly by the macedonians , that he might preach the gospel fr●●ly among the corinthians , and this he reckoned as wages , 〈◊〉 as taking from others , that he might serve the corinthians and that he might keep himself clear , and not be bur●…some ; but this was ingratefully done of the corinthians seeing it was that which they freely allow'd unto them , 〈◊〉 had deceived them , to wit , false apostles : but what doth all this prove for tithes and forced maintenance ? even nothing at all ; but on the contrary , proves receiving freely that which was given freely by them , unto whom he had preached freely , and the ingratitude also of the corinthians . but being willing to answer all the pleas and arguments that 〈◊〉 i heard , and al the scriptures in the new testament ( so called ) which hath been brought in for a plea , by the ministrey of this last age , that their cover may be rent , and their vaile ●…e away ; and the feeblenesse of their arguments shewed son● , that people may see , they are without foundation , or my grounded bottome for these challenged tythes and forced maintenance and that all may see we doe not suffer impris●●ment , and spoiling of our goods wilfully , or ignorantly , ●●t for our abiding in the doctrin of christ , and keeping stedl●st to the ordinances , and order of the gospel in the purest time of the publication thereof ; but take one other scripture which they alledge and i have done , which is , heb. 7. 8. and ●re men that dye doe receive tythes , but there he receiveth them of 〈◊〉 is is witnessed that he liveth . answ. unto which i answer , because this is written in the new testament so called which they ignorantly call the gospel ; therefore because this word ( here ) is mentioned in the scripture ; they have concluded that the ministers of the gospel doe receive tythes , which they as miserably wrest as they doe the words ( even so ) for here the apostle is exalting the priesthood of christ above the priesthood of levi , and shews that melchizedech was greater then abraham , after whose order christ was made an high priest , and that levi payed tythes in abram unto melchizedech : and these words , here men that dye receive tythes , hath wholly relation unto abraham and to levi in that covenant , and not so much as any shadow at all of paying or receiving tythes in the second priesthood , for if perfection were by the levitical priesthood , what further need was there that another should arise after the order of melchizedech : and all the aforementioned scriptures , which are the greatest seeming ground that the ministry of this last age pretend tythes and forced maintenance from , proves nothing at all , but rather to the contrary , as hath been said & much more might be said ; for it is manifest that all the ministers of christ never received any tythes or forced maintenance from the world , who were in the unbeliefe , neither of them who were not of their church , nor of such as they reckoned as hereticks , but this last generation of apostates exceeds all that ever went before them , in covetousnesse ; if they be but remaining within such a parish ( which was first set up by the pope and his emessaries , and ratifyed by the princes of the earth , that have drunk the whores cup ) whether they be believers or unbelievers , prophane , schismatickes , or heretickes ; yea or such as they 'l curse and give up to satan : tythes and forced wages , mortuaryes and oblations , besides many other things that they claim as due , this they must and will hav●s and will tell you he that preacheth the gospel must live of the gospel ? o sad generation who fills the world with darknesse , and blindes the mindes of people , may it not truly be said and looked for ; that which was prophesied of old , and came to passe concerning the levitical priesthood , when they had violated the commandements of the lord : for your sake shall sion be plowed as a corne field , and jerusalem become as beapes : and truly i doe reckon it as one of the maine transgressions of the ministry of this last age , which should have been leades of the people , but have caused them to erre ; that the nation hath been plowed up and turn'd over as a husbandman turnes ground , and therefore the nation hath not enjoyed its rest , nor the land its sabbaths : neither i look will or can doe , whilest these abominations are held up . likewise , let all the now call'd separated churches be proved and tryed , who reckon that they are separated from the world , and yet many of them have received pay and wages of those who are of the world , for their teachers , who send none out at their own cost , to preach to the world , and this is likewise hypocrisie and an abominable thing , and here also the r●●●rs of our present age might learn wisdome ( seeing that all the ministers of christ never received any maintenance from the world , or from them that did not look upon them as ministers of christ , nor own them as such ) to with-hold their hands from upholding any with their worldly sword , or compell others to maintaine them by their penall laws , but to leave christ kingdome to his owne rule , who is lord of the harvest , and sends forth labourers , and hath spirit and life , and power , and wisdome to put upon them , and give unto them , who chuses whom he pleaseth , and will not be limited , who sent forth fisher men , shepheards , herdsmen , plough men , tillers of ground , and keepers of flockes , who spoke plaine word● , and reached to the consciences of men of the meanest capacity ; and yet our litterall rabbies cannot understand , who are yet wise in the worlds wisdome , gathered into schooles and there study , and learn a trade , and trades with their words , thereby to get their livings , and what doctrine as suites the times ; that they study to uphold their maintenance . in the time of popery they studyed the popish doctrin , and preached it to the nations , in the time of prelacy they changed to a new form , and when that was lai'd aside ; presbitery step'd on the stage , and that doctrin and worship was studied and preached , and the universityes and schooles sent out such as would suit that time , then after that independency that was propagated , and then the universityes and schooles sent out such as would suit that time , and now episcopacy is started up from the grave , and all the former lai'd a side , and look what pleaseth them best which hath the greatest livings to dispose , and that is sure by them to be cryed up , and studyed and preached , and here 's the spring of the teachers , the universityes and schooles sends forth , who wheeles about any way to preserve them in esteem and in their maintenance . but let the rulers and all wise men consider , that christs love to the world for whom he died is not lessened nor abated , neither is his spirit diminished , nor his power shortened that he will not , or cannot send forth fit ministers for his service , or that he needs universities or schools , or magistrates to provide maintenance for those that he sends forth , for let the magistrates look to their own kingdom which is of this world , and to restrain and punish the evil doers therein , and to encourage and protect the good , and then all would be agreed , and the nations preserv'd and kept in peace and quietnesse , every one enjoying his true liberty and freedom in the things that are spiritual , and which belong to the kingdom of god , and herein would be no detriment at all to the magistrates , or the kingdoms of the world , nor any dimunition from their power ; and oh that they might learn wisdom , and as they would not have men to entrench upon their prerogative and power , as it is not meet , so likewise that they would not intrench upon the soveraignty and power of christs kingdom which is over all , and do we not say , thine is the kingdom , the power and the glory , and know this , that his glory he will not give unto another ; and let me speak freely the main reason wherefore the nations have been broken into strife , and fractions , and warre , is because many men hath made an inroad , and an intrusion upon the soveraignty of christ , and against such his power hath and will ever turn against , because they will not allow him that is the most high to rule and reign in kingdomes and the consciences of men , which he alone hath right to do , and this power , honour , and glory the lord hath not given to any other , nor yet will do , but to the son of god the light of the world , the life of men , and the saviour of mankind , and what is man or the sons of men , that they should strive with the lord in this thing ; let all the rulers of the earth consider betimes , was not this it that destroyed the whole nation of the jews ? was not this it that confounded all the roman monarchs , and brought them all to a miserable end , because they would not suffer christ to be head among the christians , and also how many princes , though otherwise wise , have lost their crowns and kingdoms , because they would not suffer christ to have dominion in his peoples hearts , but persecuted them for keeping his statutes , and then his power turn'd against them , as sad experience hath witnessed in many nations , and chiefly by the instigation of the ministry of every age since the apostasie ●●●red in , have stirr'd up the temporal kings , and temporal princes to make laws , and to compel all to obey them , and have pressed it upon the magistrates , as their duty , when their gospel would not maintain them to make laws for them , to compel people to give them tythes , and forc'd maintenance , and hire , or else most dreadfully complain upon the magistrates , as that christ was little beholden to them , if they would not compel & force according to the priests mind , they have then judged them as lukewarm , & irreligious persons , and such as had no care of the church of god at all , and thus the pope and prelates of every age downward untill this very time , have put on the magistrates and rulers to work drudgery for them , and intermeddle in those things which properly and solely belongs to christ jesus , or else have stir'd up the princes of the earth to make war one against another , only to vindicate their covetous and ambitious quarrel , which was only a self-seeking , and pride , and not the honour of god , nor the prosperity of his saving truth ; and so greatly wrong'd the princes of the earth , busying and troubling them with their own covetous and self-seeking affaires ( falsely calling it the church affairs ) and for the honour of christ , when they have neglected their own necessary and urgent affaires in many nations , and kingdoms to the great harm of princes , and detriment to the nations , and trouble to the people , as is evident in the history of divers christian princes , from the time of constantine , until this very day 1664. o it is sad and lamentable to behold how emperors and princes have been gull'd and cheated by these pestiferous , worldly , and carnal priests , who have not minded the law of jesus christ , nor the conversion of souls , but their own bellies , and to be chiefly medling in state matters , and princes affairs ( which did not , neither do belong unto them ) rather then the flock of christ , insomuch that they are grown to that height , and pride , and imperiousnesse , that no king , or potentate could keep his crown or prerogative and kingdome in quiet , nor possesse his own dominion in peace , except he was subject unto them : instances i might bring many of emperours and kings , whose kingdomes have been interduced , and the king and his people curst , and excommunicated because of some factious legate , bishop , or pryor , who have complain'd to the pope , and upon every small sentence and judgement against princes , and all under pretence of vindicating church priviledges , and what a mischief and stir the former bishops of canterbury , priors , monks and others , what stirs and broiles they have made in this our english nation , and what trouble they have put the princes thereof unto , and involved them in , and the whole nation , only for their own particular interest , our own chronicles and histories of the nation doth sufficiently testifie , unto which i refer the reader , rather then to trouble in this discourse , and since the popes yoke hath been thrown off , how have the nations been involv'd in trouble , and princes disturbed with the covetous priests affairs , as about tythes , glebe lands , augmentations , forc'd maintenance , hire and mortuaries , and about their caps , and tippets , and hoods , and altars , and tables , and crosses , and unholy railes , and bells , and fonts , surplices , and girdles , and such other like trumpery , how hath the nation been troubled , and peoples consciences been burdened , and one disjoynted from another , in which god hath not been glorified at all , nor his people edified , and all this and much more the magistrates hath been pressed upon , and very much troubled . and for being afraid of offending their worldly priests , they have becom'd their servants , and drudges to work their slavery , and yet all is too little , and great commotion and strife hath been , and is in the nation this day about these trivial , yet troublesome things , by which the hearts and consciences of good people are troubled , and the nation vexed , and all under the name of vindicating the church priviledges . o all ye magistrates and potentates of the earth arise , and ●●and upon your own legs , and shake your selves and these things 〈◊〉 off you , and trouble not your selves with that which is too p●●derous and weighty for you to bear , which you are never able to made thorow , keep peace in your own dominions , and exec●te justice and judgement among all people without having respect to this or that particular judgement , for that 's the way and the only way to preserve the nation and people in peace and qui●●nesse , and let christs kingdome alone , and his church alone to him that is the head thereof , who gave his life for it , and hath a case of it , and let christians alone as christians , and as c●●ists subjects , to be governed by christ , who is the king , law●…r , and judge of his people , who only hath right to rule in the hearts and consciences of the sons of men , who doth teach , hath taught , and yet will teach his people , as is witnessed by the prophet isaiah . and this glory and power he hath not given to any man , as man , whatsoever ; but he himself teacheth how ●e will be worshipped , to wit , in spirit , and in truth . and ●…soever would arrogate unto themselves that power , then doth ●e power of the lord jesus christ turn against them . and therfore be warned , all ye potentates of the earth , and let your e●thly wisdome cease , and carnal policy cease , and earthly ●…rivance cease , and worldly consultations cease ; make room all , give place and give way to him who is risen and com'd in his second appearance in his sain●s , who must have way , and will have way , or else will force his way , though not by bow , s●ear , buckler , or shield , or carnal weapons of war , for out of his mouth goes the two-edged sword , and hot coals of fire are kind●… by the breth of his mouth : and the breth of the lord shall ●n the wicked , and burn up all mountains and hills before it . consider what god did to amaleck of old , whose king was a●●g a mighty prince , and to sihon , and ogge king of bashan , who was of the race of the giants , mighty for fortitude ; and , ●oreover , ammon and edom very great . nations , all these rose ●p to stop the lord in his way , and israel , unto whom the promise of god was made . and what was the issue thereof , when the lord was glad to force his way , though to the detriment and ●…ine of all those mighty nations ? christ the light of the world , now in the end of the world , and in this last age , hath chosen a people out of many peoples , and a family out of many families , and a nation out of many nations , to serve him and worship him , to honour and obey him in life , spirit and power , in their generation , and unto them the promise of eternal life is made , and the kingdome that is not of this world , and the inheritance that fades not away . and christ the king of eternal glory is their leader , and many are determined to follow him , and loves not their lives to the death , and are willing to lay down all in this world for that which is promised , and would fain walk on their way in quietnesse and peace , without any molestation to any man in person or estate in the world , eating their own bread , and drinking their own water , either by labour or by price ; but , alas , their way is stopt , and divinations is sought against them , the balaamites are called forth to enchant , and divine , and curse , and they give counsel to the princes to stand up in defiance , and seek by all means possible to stop , and hath fram'd many engines , to see if that will do , to wit , forcible laws , confiscations , premuniries , jayles , prisons , houses of correction , fines , stockings , whippings , execrations , cominations , and excommunications , and what not that can be invented by wordly policy , and now the battel is set , though one party hath no carnal weapon i● their heart or hand , and all nations mark the issue , remember the battel and the end thereof , and do no more , if the lord do not manifestly say , and make it evident one way or other ( for i dare n●…nit him a way ) saying as he did of old , touch not mi●● anointed , do my prophets no harm , to every kingdom , natio● and people , who riseth up against the inheritance of the lord and if he bring not a rebuke upon whatsoever nation , people o● family , that arises up in opposition against christ and his people , whom he hath redeemed , then let all conclude that god is no● among us , neither is with us , nor hath spoke unto us , but to be sho●● in this matter , because a few words to the wise is enough , and a little councel to the prudent may suffice , but in this particular of which i have been treating most what about tythes , and ministers maintenance in this i shall conclude , and also assent unto , as being the judgment of thousands of the lords people , as that the ministers of jesus christ , who are truly so , manifest in doctrine and works , who sow unto us or any people spiritual things , they should and ought to reap of our temporal things . but here lies the difference ; first of all , that the spirit of the lord in our consciences must be our judge , who these ministers are , and no other mans direction , for to the conscience were alwayes the ministers of christ made manifest , and not approved with the reason and wisdom of man. secondly , that our gifts may be free , and by no mans compulsion ; and this is according to primitive example , and the church of christs order in the first gospel-times , which all do conclude was the most purest time . and would not this ease the temporal magistrate of much trouble that he puts himself unto , and also be more acceptable to god and man ? for who hath made him a judge of these things in gospel ●…es ? but seeing i have run over the many particular judgements from the apostles time downward , and hath given the best ●…dent that can be given in every age , as to this particu●… , and seeing divers things are written by other hands , 〈◊〉 may be enough to satisfie the consciences of all who 〈◊〉 scruple in this matter : and so i shall conclude upon 〈◊〉 many good reasons and grounds before mentioned , which is agreeable , some of them , in every age unto the doctrine of christ , and the practice of the apostles , and 〈◊〉 is a certain and positive truth , believed among us , which 〈◊〉 is agreeable unto the scripture , that tythes and for●… maintenance , as to the ministers of christ , never was , 〈◊〉 , or shall be counted as gospel maintenance , neither 〈◊〉 the consciences of believers at all obliged in this mat●er . concerning parochial churches , and division of par●shes and parish profits . concerning these parish churches about which there is such heavy stir at this day , and for parish pay , and an injuction for all to worship there , is a very novelty , and compared with the apostles time , though it s granted that there were places wherein the saints did assemble themselves for the worship of god , yet no limitting to any such place , nor no limitting , nor no tying to pay , these were but set up at best in the time of popery , and not altogether in the beginning of it neither , for as is mentioned before , the teachers was sent out of the monasteries and religious houses so called , and the people did go to worship at any place , and at their own free will gave their offerings where they pleased , till the year 1200. as before is mentioned , as learned selden hath well observ'd in his exact treatise of tythes . as for the brittains little or no testimony is extant of any credit , that discovers their order in their times , but some about the 500 year after christ was found amongst them , for when da●ritrius was bishop of south wales , and his see appointed at landasse , divers churches were erected , and oblations , and other profits were appropriated to him and his successours , likewise mention is made of a church build in the time of the romans , to the honour of saint martin , in which austin and his followers , when they came first from rome , made their holy assemblies , as they were call'd , but guildas saith , that about the year 580. the clergy having lordship , had resort to them for filthy lucres sake . first , parochia or parae●●● be diversly taken , as first it was taken by the saxons , for bishoprick , or a diocesse , or otherwise , for a limitted place within that diocesse , called a lesse parish , but it is manifest that these parishes had no profits at all belonging unto them , but only were places where augustine sent his monks unto in the time of the saxons , and to preach and receive the offerings , and they were carried into a general treasury for the clergy , for then they had all things in common , so at that time when they began to grow rich they began to build some houses , call'd churches , and to repair the old temples of the gentiles , as pope gregory advised them out of the offerings of the people , ( but now parish priests , takes tenths and oblations also , and that by force , and will neither build nor repair these masse houses , and so are worse then the papists in their time ) for the conveniency of the neighbouring inhabitants were assigned to the ministring priests where they exercise their shrivings ; but not so limitted that every one was bound to keep his devotion within the limits of such a place or any parish , for in the respect of offerings , and profits , canterbury was indeed the only limitted parish , so it was not material at what place they met , or where they offered their bounty , so they did it any where , and it s commonly received , that honorus , who succeeded augustine at canterbury , about the year 630. divided his province into parishes , as some of the greatest and most learned writers relate . but when the popes doctrine was received and devotion grown great , such as it was , most lay men of great estates desired the country residence of some chaplaines or clarks , that might alwayes be ready for their instruction , their families , and adjoyning tenants ; and then parish churches began to builded by them also , and the bishops hallowed them , as it was called , and they were endued by particular maintenance from the founders , the territories , demesnes , and tennants , and neighbouring possessions , & they assigned the limits where the holy function should be exercised & appointed ▪ the persons that should repaire the church and offer there , and provided a speciall sallery for the performance , and made the revenue perpetually annexed to the church of that clark who received it , and so the offering were restrained from the common treas●ry of the diocesse . out of these lay foundations , chiefly undoubtedly came these kinde of parishes which at this day are in every diocesse ; their difference in quantity being originally , because of the several circuits deme●nes , or teritoryes possess●d by the founders , sometimes greater , and sometimes lesser . at what 〈◊〉 these lay foundations began to be frequent , appears not , but some mention is made of them about the year 700 as bede ●●ith who mentions one puch a sax●n noble man , and one addi who builded also and endu●d them with sallary ; but about the year 800. many were founded by lay men , and recorded to be appropriated to the abbey crowland , by this time lay foundations grew very common , and parochical limitts also of the parishoners devotion , and in a councell held under wilfride archbishop of canterbury , we finde that where churches are builded , and that they are consecrated by the bishop of the same diocesse , a cannon of the same synod ordaines that thorow every church upon the death of every bishop , that all the families of every parish were to meet at the church , and sing 80. psalmes , and 600. psalters , and 20. missayes with fasting and prayer for the soule of the bishop deceased : many more instances might be given , and presidents about these parishes , but enough of this onely to informe the reader of their original ; from these it doth fully appear that the limits of parishes were understood : but the first expresse mention of limitation of profits to this or that church , as in the lawes of king edgar made in the year 970 , in the very midnght of popery , where it was ordain'd that every man should pay his tythes to the most ancient church or monastery , where he heard gods service ; but some parishes had other beginnings in regard of the inconveniency , which made pope alexander write to the bishop of yorke that he heard of a c●rtaine parish in his province was so far distinct from the parish church , that the inhabitants could not repaire to it in winter ; whereupon he commands the archbishop to build a church in that town , and to institute a presentation of the rectour that might have to his use all profits encreasing in those limits , and acknowledge a superiority to the mother church , and so by the authority of the power either by the pope , bishop , or princes , who received their doctrin ; the limits , and maintenance of parishes have been more or lesse as they ordained , and as they doe continue to this day . likewise in other kingdomes and nations , where the pope had authority , the like rules as aforesaid were observ'd , as might be evidenced by sundry authors ; but not to trouble my selfe or the reader any more , with such unprofitable stuffe● i have onely given these instances to show the ground and rise of them , and shewn how that people then were not limited to any particular place in respect of worship , neither in respect of pay , orduty , so call'd but now them that pretends reformation , & hath denyed the pope and his doctrin , as they say , they claime both , and if all between such a hedge , and such a ditch , such a water , and such a way , will not come and worship at that place called their parish church , and hear their service and joyn with them in it , though it be never so repugnant to the doctrin of christ , and the true worship of god , but more especially if they come not with their pay : they 'l give them up all unto satan by whole sale , and cast them into prison , and denounce them hereticks , and cry to the temporal power for helpe against these non conformists , for they are not fit to live in a nation , because they are not commodious to us ; and then get an order , fetch away their goods , break open the gates , carry away poor mens corn , drive away oxen , & cows , & ●rayl away the pots and pans , hale away cloths of poor peoples beds , and then cry they are not subject to the orders and canons of the holy church ; no not conformable to our lawes , and this is the practice of our great reformers , of our latter ages , which is far worse then in the very height of popery : by reason of which practices the land mournes , and because of which we cannot joyn with them in their worship , neither give them pay for doing of mischiefe , nor suffer the lords goods to be given to such covetous lazy priests ; who serves not the lord jesus christ , but their own bellies and for denying of these late innovations and new upstart things which are no congruity with the primitive church of christ ; we are great sufferers at this day , but have rather chosen to keep our consciences clear , and the doctrin of christ inviolable whatsoever wee suffer , till god make our innocency and our righteousnesse appear as the noone day , and pleade our cause in the midst of all our enemies . the end. the poor husband-mans complaint , his hope and confidence . let pope and priests doe what they may , god will take tythes ere long away : for they 're oppressive in the land , which makes good men against them stand : for wee oppressed are thereby , which makes us to the lord sore cry , to ease us of this burthen sore ; that wee may praise him ever more . that he would hearken our addresse , which wee to him in humblenesse presents our suit to ease our griefe , and thorow pitty send reliefe . for by the mercilesse merchants crew , of babell● citty doth renew , our sufferings most heavily , housholds expos'd to penury . our kine , and oxen they by force , drive away without remorse . our bedding , pewter , and at last our selves are into prison cast . thus to misery they their doome , by authority fetcht from roome doth expose our sad estate , and whole housholds ruinate , by that which they usurpate , they wh●le familyes extirpate . o great oppression thou againe , makes us doubly complaine . our heavy burthen fetcheth groanes , this cruel tything forceth moanes : and wrong fully they have pretence of scripture made for their defence : from levies tribe they would possesse , tythes to them are by successe : and thus the gospels day in vain , to get their prey they would disdaine , 〈◊〉 gods worship that shall stand , when they have done what 's in their hand for what is done against gods power , shall be thrown down as in an houre . the world shall destroyed he , who lives not long may come to see god will try as there is need , and send deliverance to his seed , this is my faith i do believe that god will sore the wicked grieve , therefore let wicked men repent , that unto hell they be not sent ; and if they subject be to god , they ●ay escape his heavy rod , the time comes on , and hast apace , wherein great babylon god will race o●● of her power and might so great that she 'l be turn'd out of her seat , that christ may reign whose due it is , that all the faithful him may blisse , ●●bylons merchants with their pay i● gods time hee 'l turn away 〈◊〉 〈◊〉 is com'd to be their foe which is cause to bring their woe , 〈◊〉 they shall cry woe and alas when there is non to make redresse , 〈◊〉 ●ne houre shall judgement come with violence perpetual doome , of death and famine shall she taste , her stately buildings all laid wast , 〈◊〉 day of howling shall betake and she thrown down into the lake , 〈◊〉 dreadfully her doubled cup , of wrath and sorrow she 'l drink up ; 〈◊〉 ●hy the lords decree shall stand , 〈◊〉 purpose now is near at hand , and what is prophecy'd shall come , babels merchants they shall mourn , they shall weep and howl right sore , their merchandise will sell no more ; after that which they did lust , departed from them , is as just . read your sentence , babels train , judgment comes with might and main , the wrath of god , and fury great powred from his judgment seat : from his presence , yea from him will your cup be fill'd to 'th brim , kings will mourn , and cry alass , when they these things see come to pass , for through christs power and renown , down goes babel , she goes down . j. r. as one fore-seeing the day of terror that is to come upon babel , makes this invitation . come out of her my people , o return , make haste , her day 's at hand to weep and mourne , her dayes of howling hastens on apace , she hath nigh liv'd her time , and run her race : return , return , least that her plagues you taste , for desolate must she be , her buildings waste , her fiery burning smoake is nigh as hand , for fear of torments , kings at distance stand . the voice of mourning shortly comes to pass , babylon's merchants cry , alass , alass , this city great is now com'd ruinate , and all her stately buildings desolate . thus babylon the great is thrown to 'th ground , and never any more is to be found : then shall the glorious day , and then the voice as if of mighty thunderings , saints rejoyce , and they their song of halelujah sing , their praises , honour , glory , to their king. their joy and splendor , now the saints do say the lamb is come , this is our nuptial day . oglorious sun-shine , king of saints we 'll praise , and in thy powerful wonder we amaze w●● admirable joy , our souls to thee the song of sion sing ; o praised be thou holy , holy , glorious righteous god , who babylon hath shaken by thy rod , and gives thy saints the songs of joy to sing , praise to their god , praise to their gracious king. the saints in righteosness thou wilt aray with fine adornings , thee to praise alway , and i● thy glorious habitation rest , for eve● more with joy their souls be blest . 〈◊〉 , rejoyce , ye●saints of the most high , to sions king give praise eternally : the wondrous joyes unto you which are come unto the marriage supper of the lamb , in admiration which to you belong , the doubled halelujah is your song : when babels just reward that day shall be as a great mil-stone cast in to the sea : reward her as she hath rewarded you , double her cup , her torments eke renew . for in so much as she the saints blood shed , with rigteous judgments shall she be judged : sit down ye sufferers in the patience seat , and willingly content , though it be great ; tour measure 's hard in this your suffering day , but your reward shall come with double pay . resign your selves , and willingly sit down , in the expect●nce of the glorious crown , for why , your portion glorious shall be , a great reward is sure , you shall it see , fre● not your s●lves because of wicked men , your day will joyous be , even so . amen . e. g. the great complaint and outcry of one of the sufferers of sion . o rulers of england and teachers , and people how long will it be are you will awake out of the deepe slumber , that hath ceased upon you , and consider a little : you doe all look upon in this age that popery is idolatry , and to maintaine their worship and practice is not consistant with the worship which you own , but doe you think that talking against popery in the generall , whilest that you are upholding it many particulars in point of lawes and worship , doe answer your profession , or will preserve you in the day of the lord , when the righteous judgements of god shall be revealed ; seeing that though you have broken off from them in some circumstantial and ceremonial things , for that very maine basis and foundation upon which it standeth is absolutely covetousnesse , and filthy lucre , but to speak plain , tythes , offerings , oblations , mortuaries , peter pence & qu●dnon is claimed and looked upon to be due as to the pope in imitation of the jews high priest , with all the rable of that crew , even from the very bishop to the quirister boy ; and yet in point of wages and pay all the aforesaid ordinances which constitutes by authority from rome stands as evangelical or jure divino unto this day amongst the reformed churches so called , which are not onely disconsonant to the first primitive times , but also contrary to the very law of the jews , when tythes , oblations , and offerings were due to be payed , for then the husbandman , poor , fatherlesse , widows , and orphants might all eat together of that which was offered , or given according to the command ▪ but now them which pretends another mninstry , and layes little claime to the levitical priesthood , and have also possessions of lands amongst their brethren which the levits had not ; these goes with tythes , offerings and divers other things never claimed by the levites , but claimed by popish constitutions in the midnight of popery ; and all these things the reformed priests so tearmed , layes claim unto and must have , and will have , or else the whole nation shall ring with their noise , common 〈◊〉 , exchequer , capiter court , assise and sessions , shrieffs , ●●alers , bayliffs , and every common catch pole shall be employed to doe their work , and all too little , to satisfie their ●●ltrous eye : and if they can get a serowle und●r any hand that hath authority ; they 'le break open doors , pull down ●●dges , carry away the corn at their pleasure , drag away pots 〈◊〉 kittles , and tugg away beding and cloathes of all sorts ; c●ildrens nights beds as a priest of this order did in kent , ●●ly , yea curtaines and vallans , drink bear out of the cel●●r , and if it be but halfe a cheese ; and this is their plea , be that ●…eth the gospel , shall live of the gospel , and the aforesaid 〈◊〉 and man , fatherlesse and widows , hath not any part or ●●re in the aforesaid falsly claimed tythes , but all is too little , to satisfie the insatiable covetousnesse of these evange●●cal priests , falsly so called : o how can yee know and be●old these things , and not blush and be ashamed ; and shall 〈◊〉 lawes which have been made in the night of darkenesse 〈◊〉 popery , of necessity be a rule in this age to magistracy and ●…istry , which pretends they are in a more pure lig●… o 〈◊〉 the lord would open all your eyes to consider , but ●ow 〈◊〉 , them unto whom his marvellous light is shed , cannot bu● 〈◊〉 ●nto you , and also bear their testimony against the afore●… grievances and disorder which are executed beyond mea●…●pon the poore people in this nation , which certainly if 〈◊〉 amended will draw down gods heavy judgements upon 〈◊〉 nation ; and so i cannot but as one among the rest give 〈◊〉 ●y testimony for god and his truth against such cruell 〈◊〉 , and falsly pretended maintenance of black coates , ●…d turn coates , and my testimony is true and to seale it , i ●…ve given up my life and estate . by a servant of the lord. m. l. to all who say you are gathered out of the world into church-fellowship , these queries are for you to answer . 1. what was the woman that was cloathed with the 〈◊〉 and crowned with twelve stars , which travelled i● pain to bring forth ? 2. what was the sun she was cloathed withal , and 1 : stars she was crowned withal , and when was she so cloathed and crowned ? 3. and what was the man-child that was brought forth , seeing christ was born of the virgin in bethlehem long before john saw this in the isle of patmos ? 4. and when did the woman fly into the wilderness , and what is the wilderness into which she fled , and what is the wing● of the great eagle , which she did fly withal ? 5. and what is the time , times , and the half time , which she is to be in the wilderness , and when did it begin , 〈◊〉 when will it be expir'd , and whether is the woman ever to come out again , and when shall be the time of her return ? 6. when was the time , that the man-child was caught o● unto god , which the women brought forth , seeing chr●… was ascended long before this man-child was caught up to god , which was to rule the nations , and how long is it since 7. and whether is he ever to descend again , and be mad● manifest to rule the nations , and when shall he begin 〈◊〉 reign ? 8. when was the dragon in heaven , and how came he there , seeing that it 's written , no unclean thing can enter there , or nothing that doth defile ? 9. and when was he cast out of heaven into the earth , and how long hath he to reign in the earth ? 10. when began he to persecute the remnant of the woman seed , and how long shall his reign be ? 11. when begins the one thousand years that he shall be bound ? or , whether is it begun or to come ? 12. when shall he be taken hold of , and with the beast and false prophet thrown into the lake of fire ? 13. what is mistery babylon , and when had she her rice , when was her city raised up , over which she rules as a queen ? 14. and what is the golden cup of fornication she hath made the nations drunk withal ? 15. and what is her merchandize which her merchants trade withal , and the sea upon which they carry their traffick , and upon which the ship-masters , and ships ride , and when shall it be dryed up , and what shall dry it up ? 16. when shall the city over which she hath reigned be destroyed ? and when shall her flesh be burnt with fire ? and what is the gospel that shall be preached again ? 17. and how long hath it been since it hath been preached to the nations , seeing it 's to be preached again to the nations , and whether is the time begun or not ? when was the gospel lost , seeing all europe is professing it , or whether is it yet to come , when it shall begin to be preached again to kin●●●● , tongues , and nations ? 18. and what is the light of the lamb , the nations that unsaved shall walk in after the seven vials be poured , upon the ●●t of the beast ? declare if thou have understanding . francis howgill . the end. errata . several faults have escaped the presse un-corect , but the most material are these . page 7 line 1 for chief vicar , read christs chief vicar , p. 30 l. 3 for preferred , r. preserved , l. 21 for conversation , r. conversion , p. 35 l. 20. for possion , r. possession , p. 37 for their r. there , p. 43 l. 28 for pound per 〈◊〉 , r. pound out of this nation per an●… . p. 47 l. 18 for on r. an , p. 48 l. 7 for ed r. end , p. 58 l. 12 after the word pope , r. and upon every small complaint was ready to hear them , 〈◊〉 〈◊〉 give sentence and judgment , p. 64 l. 10 for 80 r. 30 for psalter● r. psalteries . notes, typically marginal, from the original text notes for div a44793-e180 gen. 14. 9. & 11 , 12 , 13. gen. 18. 20. hebrews 7. 4. gen. 14 18. gen. 28. 22. gen. 28. 13 , 14 ver. 19. ver. 20. joseph . arcao●…g . a. c. 〈◊〉 . e. exod. 13. 1. tertul lib. a● vers . jud●os 〈◊〉 lii item sepius gen. 4. 6. ambros lib. 〈◊〉 de cain & . 〈◊〉 chap. 7. 1. 6. 〈◊〉 galat. 3. 17. ●eut . 18. 4. ezek 45. 13. exod. 23 19. ●ev . 23. 10. ●um 15 20. ●eut . 18. 4. ●●k . ch . 45. 〈◊〉 . 11. 〈◊〉 . 18. 21. 〈◊〉 . 18. 28. stat. 26. h●● deut. 14. 2● levit. 27. 3● 31. deut. 16. 1● rabbi ben 〈◊〉 onion in 〈◊〉 chaze ch●… de therum●● ch . 1 & mi● kotzi in p 〈◊〉 cept . 133. 2 ch●o . 31. mal. 3. &c. neh. 13. ●●am de ●nis , ch . 9. ●●ke 1. heb. 7 , 16. heb. 7. 13. heb 7. 12. v. 18. 〈◊〉 . 5. 2. 〈◊〉 . 4. 11. 〈◊〉 . 6. 13. matth. 10. 7. matth 10. 8. ver . 11. matth. 10. 1● luke 10. 7. ●●s 4. 34. ●s 11. 29. ●e ocka● in ●ra ●0 du● , ch . 107. ●e synod . ●ger ▪ can 66. ●ul . his a●g . ch . 39. ●2 . offerings co● tinued 340 years . eusebius li● ch . 22. cyprian in l● epist. 37. 34. 36. the counci● of antioch anno 340. chrysost. ho● 11. ●…r . de unit . ●…cles . ch . 23. greg. hom. 16. in evang. & dist . 5. de cons. jero . in epist. ad nepotian devira claricorum . in serm. de 10th temp . in tem . ●0 . córysost ho● 43. upon the epistle . 1 co● 1. 16. syrril de adorat . in spir . 8● ver . lib 4. a● finem . gen. 14. 23. pros●er de vi●… contemp . 〈◊〉 2● chap 14. oigen hom. 15. in levit. mascon 8. ●as . 5. cap. 53. in extor . de d●… 33. cum non sit vide a caput . prox . sec 7. selden . selden his hist. upon tythes . c. 7. ad tit. de paoch . & al pa●och . extra & significavit . so cora , aen●ias , varviar , ●solute l. r. c. 17. vide zona in confil. gang. 7 nantz counce consil. trent . non sent ferendi qui variis artibus decimas ecclesiis , &c. bed. l. 1 26. extat . in 〈◊〉 exempla●… saxoni li●… linwood constir . vincia ti●… dec . sanci●… gotiom . ●meo re●…o animae ●…ni , & ●…li . john wick●●●● camplaint 〈◊〉 of fox his a●… and mon. ●●as sylvius is bohe● history . ●his acts mon. pag. acts and monuments p. 605. ambrose upon the 16 luke . bernard upon 17. luke . eusebius upon jerome . isidore de summo bon● , chap. 14. heb. 7. acts and monuments , pag. 607. acts and monuments , pag. 621. paul grisaldus apud camell , borell inconfili●●●m parte . antho. bishop of spaletto d● repub . eccle● lib. 9. luke 9. 58. luke 8. 1. 2. mat. 10. 9. 〈◊〉 cor. 9. 5. gen. 28. and 〈◊〉 . 22. basils histories by eneas sylvius . exlicello dicto , the complaint of loderick mors , alim impress . geneva . notes for div a44793-e10770 seldens hist. of tythes , chap. 9. hist. bode eccles. lib. 5. cap. 45. a gospel plea (interwoven with a rational and legal) for the lawfulnes & continuance of the ancient setled maintenance and tenthes of the ministers of the gospel: proving, that there is a just, competent, comfortable maintenance due to all lawfull painfull preachers and ministers of the gospel, by divine right, institution, and expresse texts and precepts of the gospel: that glebes and tithes are such a maintenance, & due to ministers by divine right, law and gospel: that if subtracted or detained, they may lawfully be inforced by coercive laws and penalties: that tithes are no reall burden nor grievance to the people; the abolishing them, no ease or benefit to farmers, husband-men, or poor people, but a prejudice and losse. that the present opposition against tithes, proceeds not from any reall grounds of conscience, but base covetousnesse, carnall policy, &c. and a jesuiticall and anabaptisticall designe, to subvert and ruin our ministers, church, religion. with a satisfactory answer to all cavils and materiall objections to the contrary. by william prynne of swainswick, esq; prynne, william, 1600-1669. 1653 approx. 427 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a91192 wing p3971 thomason e713_12 estc r203238 estc r26600 99863267 99863267 115457 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91192) transcribed from: (early english books online ; image set 115457) images scanned from microfilm: (thomason tracts ; 110:e713[12]) a gospel plea (interwoven with a rational and legal) for the lawfulnes & continuance of the ancient setled maintenance and tenthes of the ministers of the gospel: proving, that there is a just, competent, comfortable maintenance due to all lawfull painfull preachers and ministers of the gospel, by divine right, institution, and expresse texts and precepts of the gospel: that glebes and tithes are such a maintenance, & due to ministers by divine right, law and gospel: that if subtracted or detained, they may lawfully be inforced by coercive laws and penalties: that tithes are no reall burden nor grievance to the people; the abolishing them, no ease or benefit to farmers, husband-men, or poor people, but a prejudice and losse. that the present opposition against tithes, proceeds not from any reall grounds of conscience, but base covetousnesse, carnall policy, &c. and a jesuiticall and anabaptisticall designe, to subvert and ruin our ministers, church, religion. with a satisfactory answer to all cavils and materiall objections to the contrary. by william prynne of swainswick, esq; prynne, william, 1600-1669. [26], 155, [1] p. printed by e. cotes for michael sparke, and are to be sold at the blue bible in green arbor, london, : 1653. includes a bibliography of prynne's works. a second part was published in 1659. annotation on thomason copy: "sept. ye 22". reproduction of the original in the british library. with: christi servus etiam in summa captivitate liber, anno 1653. ætatis 49. london : printed for m.s., 1653. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -clergy -salaries, etc. -early works to 1800. tithes -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-04 jonathan blaney sampled and proofread 2007-04 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a gospel plea ( interwoven with a rational and legal ) for the lawfulnes & continuance of the ancient setled maintenance and tenthes of the ministers of the gospel : proving , that there is a just , competent , comfortable maintenance due to all lawfull painfull preachers and ministers of the gospel , by divine right , institution , and expresse texts and precepts of the gospel : that glebes and tithes are such a maintenance , & due to ministers by divine right , law and gospel : that if substracted or detained , they may lawfully be inforced by coercive laws and penalties : that tithes are no reall burden nor grievance to the people ; the abolishing them , no ease or benefit to farmers , husband-men , or poor people , but a prejudice and losse . that the present opposition against tithes , proceeds not from any reall grounds of conscience , but base covetousnesse , carnall policy , &c. and a jesuiticall and anabaptisticall designe , to subvert and ruin our ministers , church , religion . with a satisfactory answer to all cavils and materiall objections to the contrary . by william prynne of swainswick , esq mal. 3. 8 , 9. will a man rob god ? yet ye have robbed me : but ye say , wherein have we robbed thee ? in tithes and offerings . ye are cursed with a curse , for ye have robbed me , even this whole nation . mat. 22. 21. render therefore to caesar the things that are caesars , and unto god the things that are his . aug . serm. 219. si tu illam decimam non dederis , dabis impio militi ▪ quod non vis dar deo & sacerdoti : hoc tollit fiscus , quod non accepit christus . london , printed by e. cotes for michael sparke , and are to be sold at the blue bible in green arbor , 1653. christi servus etiam in summa captivitate liber , anno 1653. aetatis 49. portrait of william prynne all flesh is grass , the best men vanity ; this , but a shadow , here before thine eye , of him , whose wondrous changes clearly show , that god , not men , swayes all things here below . the places and times of his first imprisonments under his professed enemies the prelates . 1. the tower of london , to which he was committed for his histriomastix , februa . 1. 1632. it being licensed . ii. the fleet , when his first sentence for his histriomastix was executed , may , 7. 1634. iii. the tower of london , to which he was committed from the fleet , june , 1. 1639. iv. carnarvan castle in northwales to which by his second sentence he was sent close prisoner from the tower , august , 5. 1637. v. mount orguel castle in the isle of jersy , where he was close imprisoned , when removed from carnarvan , januar. 17. 1637. whence he was sent for and enlarged by the parliament , novemb. 19. 1640. the places and times of his second imprisonments under false brethren and pretended friends . i. hell in westminster by the army officers , for speaking his conscience and discharging his duty in parliament , decemb. 6. 1648. ii. the swan in the strand by the same officers , for the same cause , decemb. 7. 1648. iii. the kings-head in the strand by the same power , for the same cause , janua . 2. 1648. iv. dunster castle in summersetshire , where he was close prisoner by a whitehall warrant under mr. ●●adshaw's hand , expressing no particular cause , july , 1. 1650. v. taunton castle and the lambe taverne in taunton , when removed from taunton by no particular warrant , janua . 12. 1651. vi. pendennis castle in cornewall , where he remained close prisoner by a whitehall warrant under mr. bradshaw's hand , mentioning no cause but tauntons unfitnesse to restrain him in , july , 2. 1651. 2 cor. 11. 23. to 28. in labours more aboundant , in prisons more freqvent , in deaths oft , in journying often , in perils of waters , in perils of robbers , in perils by mine own countrymen , in perils in the city , in perils in the sea , in perils among false brethren : in wearinesse and painfulnesse , in watchings often , in cold and nakednesse . loe here the shade , but not heroick minde , and publick soul of him , who most unkinde , vnjust restraints , bonds , pressures hath sustain'd from foes and friends ; because he still maintain'd religion , truth , lawes , freedome , justice , right , his countries common good , with his whole might , in all ill times ; and ne're would once combine with lawlesse grandees , these to undermine . 2 tim . 3. 10 , 11 , 12. but thou hast fully known my doctrine , manner of life , purpose , faith , long-suffering , charity , patience , persecutions , afflictions , which came unto me at antioch , at iconium , at lystra , what persecutions i endured : but out of them all the lord delivered me ; yea , and all that will live godly in christ jesus shall suffer persecution . london printed for m. s. 1653. to my most high , mighty , great , dreadfull , omnipotent , omnipresent , omniscient , righteous , true , faithfull , all-gracious , all-sufficient , everliving , everlasting , immutable , covenant-keeping lord god ; the god of my life , health , strength , mercy , preservation , consolation , supportation , salvation , deliverance , praise . a o god the saviour of israel , ( of england too , anciently styled b regnum dei , gods kingdome ) thou art god alone , and there is none else . c whom have i in heaven but thee ▪ and there is none upon earth , that i desire besides thee . d in thee alone i live , move , and have my being . e thou art the strength of my heart , and my portion for ever . my f whole spirit , soul , body , parts , endowments naturall , spirituall , are only of thee , through thee : o sanctifie them wholly for , and only to thee ; to whom alone i desire intirely and eternally to devote them ; as g due to none but thee , and that by right of creation , redemption , resignation , preservation , and that extraordinary tribute of gratitude i stand most deeply engaged to render to thy most gracious majesty , for those many and manifold wonders of preservation , supportation , concomitation , protection , consolation , absolution , vindication and restauration , thou hast ( of thy free grace ) most miraculously extended to me , the meanest and unworthyest of all thy servants ) in , under , from all my former and late injurious , illegall sufferings , oppressions , imprisonments , inhumane close restraints , exiles , in ten severall prisons , castles ( some of them at remotest distance from all acquaintance , kindred , friends and thy publick ordinances , under some rude , barbarous armed gardians and men of bloud , of purpose to destroy me , where thou was present with me , as with h daniel in the lyons den , i paul in the lyons mouth , the k three children in the midst of the fiery furnance , l jonah in the whales belly to , secure , comfort and supply me ) for about eleven years space ; through the malice and cruelty of mercilesse men : yet ( blessed be thy holy name ) for no other cause or crime thy poor servants conscience is guilty of ( his last close imprisonments in three severall castles being without the least examination , hearing , accusation , charge of any particular offence against him , or yet declared to him ) but only his sincere cordiall desire to discharge his bounden duty to glorifie thee in his generation , by opposing the m dangerous wrath-provoking errors and corruptions of the age in which he liveth ; by contending earnestly for the faith which was once delivered unto the saints , according n to thy commands , and for the setled fundamentall lawes , liberties , rights , government of his distracted native countrie , against all secret underminers , open oppugners or subverters of them , to the uttermost of his ability : by a consciencious inviolable observation of all those solemne sacred oathes , protestations , covenants and obligations , ( prescribed by those lawfull higher powers thou commandedst him to o submit to under paine of damnation ) wherewith he hath frequently bound his soul , not so much to men as to thee , who art a most p faithfull promise-oath-covenant keeping god , especially of those oaths and covenants wherewith thou vouchsafest to oblige thy self even to meer dust and ashes , both immutable and inviolable , never violating , nor repenting of them in the least degree , and obliging men both by thine owne example , and q precepts to do the like , in all their publick or private oathes , vowes , covenants to thee or men , under pain of temporall wrath here , and eternall exclusion from thy holy hill : and for not daring to confederate or comply ( against his oathes , covenants , manifold publick engagements , conscience , judgement and thy sacred r inhibitions ) with those who are given to change ; many of whose calamities and ruines are sodainly risen and fallen upon them , by the divine justice ( even from those they least suspected , and most relyed on for protection ) for the manifold changes they presumed to make against their oathes , vowes , trusts , protestations , covenants , and unrighteous oppressing of their dearest christian friends , brethren , and thy suffering servant among others . now all s glory , honour , power , salvation and prayse be for ever rendered by me and all thy glorious saints and angels in heaven and earth , because true and righteous are thy judgements : and because the deliverance of me thy oppressed servant ( without any wound to his conscience , dishonour to thy name , or scandall to thy people ) is exceeding gracious and glorious . t now know i , ( again and again ) that the lord loveth his anointed ; that he hath heard him ( and others praying for him ) from his holy heaven ; with the saving strength of his right hand . some ( of his self-exalting oppressors ) trusted in chariots , and some in horses ; but he remembred the lord his god : they are brought down and fallen , but he is risen and stands upright : who therefore ever will rejoyce greatly in thy salvation , and in the name of his god will set up his banners . u for thou hast broken the gates of brasse , and cut the bars of iron in sunder : thou hast sent thy holy angel and knocked off the chaines from my long fettered hands , and made the long-barred iron castle gates ( wherein i was close shut up ) to open of their own accord ( without any enforced long-expected petition from me . ) thou hast rescued me from more then 4. quaternions of souldiers , who most strictly garded me day and night , as they did thyimprisoned apostle x peter , ( and more narrowly then any formerly under the prelats greatest tyranny ) and delivered him out of the hand of herod , and from all the expectation of the people of the je●s ; the jesuits and popish priests , who marched freely abroad , not only preaching , but printing and dispersing no lesse then y 19. grosse popish books in defence of their religion , and condemning ours for heresie , whiles i ( their chief oppugner ) was shut up so close in three remote castles , that i could neither write against , nor discover their plots against our church , state , religion , nor yet send letters to mine imprisoners to demand my liberty , unless i would first give copies of them to my gardians , and then trust them to send them when and by whom they pleased , nor have admission to thy publick ordinances for above two years space . in thankfull commemoration of which my late and great deliverance from this aegyptian bondage , i doe here presume , in all humility at thy feet , and dedicate to thee , the great z gaole-delivering , prisoner-loosing god , ( who a sayest to the prisoner goe forth , and to them that are in darknesse shew your selves ) this mean and unworthy gospell plea , for the lawfulnesse and continuance of the ancient setled maintenance and tithes of thy minist●rs of the gospell , ( reserved to and by thy self as thy. devoted portion , debt , due ) whereof many now by fraud and violence , endevour sacrilegiously to rob both thee and them ; as the first fruits of my enlargement , a b second ebenezer , hitherto hath the lord helped me , and a lasting monument to posterity of my gratitude and thankfulnesse to thee my god , for my late restitution to so much liberty and freedome , as to be able , thus once more publickly to plead thine owne and thy ministers cause , against jesuits , anabaptists and all other open oppugners and subverters of our church and state , and secret underminers of the true preachers and preaching of the gospell , who now c like gebal , ammon , amalek , edom , ismael , moab , the hagarens , ph●listines , the inhabitants of tyre and armed assur of old , have consulted together with one consent , and are confederate against thee ; and have said , come and let us cut them off from being a nation , that the name of israel , may be no more in remembrance . bes●eching thy majesty most graciously to accept it , most powerfully to protect and so effectually to blesse , prosper it and thy servant against all these combined confederates , that they may be no way able to d resist thy truth , wisdome , spirit , appearing , pleading in it , by it , but either like e convicted seducers or seduced persons , fall down flat on their faces before it , worship thee and report , that god is in it ( and in thy servant ) of a truth . or , in case of wifull malicious obstinacy , against thee and thy faithfull ministers , houses of publick worship , truth and gospell , f do unto them as unto the midianites , as to sisera , and to jabin at the brook of kison , which perished at endor and became as dung for the earth : make their nobles like oreb and zeeb , yea make all their princes as zebah , and as salmunna ; who said ( as these doe now ) let us take to our selves the houses of god in possession . o my god make them as a wheel , as the stubble before the winde : as the fire burneth the wood , and as the flame setteth the mountaines on fire ; so persecute them with thy tempest , and make them afraid of thy storme ; fill their faces with shame , that they may seek thy name o lord ; let them be confounded and troubled for ever , yea let them be put to shame and perish : that men ( these men ) may know , that thou whose name alone is jehovah , art the most high over all the earth . g so we thy people and sheep of thy pasture wil give thee thanks for ever ; we will shew forth thy praise to all generations . and thy servant davids resolution , h whiles i live will i praise the lord , i will sing praises unto my god , while i have any being , shall through thy grace be both the resolution and practice of thy unworthy , unprofitable , redeemed , preserved and frequently enlarged servant and vassall william prynne . swainswicke 1 sep. 1653. to the unprejudiced christian reader . kind reader , the 80. psalme in my weak judgement , is both a lively character of the deplorable condition of gods church of late yea●s , and l●kewise a most excellent morning and evening prayer for it , in pub●ick or private . the psalmist thus complaines , that god ( by the a oppressing sword of combined enemies , as psal . 83. imports ) had broken down his churches hedges , so that all they that passed by the way did pluck her , the boare out of the forrest did wast it , and the wild beasts of the field devour it . the ancient b hedges of the church here planted and spread in our nation , to wit , gods d●vine protection and law ; the patronage , lawes , statutes , priviledges and immunities , granted , confirmed to our churches , by the manifold c great charters , lawes , statutes , of such bountifull devout kings and queens as god himselfe d predicted , should be nursing fathers and nursing mothers unto his church under the gospell , and bring their glory and honour to it ; and kings of iles , amongst others ; having been of late years very much broken down and almost levelled to the dust , by arbitrarie committees , sequestrations , and the oppressing all-devouring sword of war , ( which god hath kept so long unsheathed , e without returning into the scabberd these many years , for the just punishment of our manifold sins and enormities ) all they that goe by the way ( or in by-wayes ) taking advantage thereof , have so plucked , and the wilde-boares out of the wood , and wilde-men , and wilde-beasts of the field , have so wasted and devoured the best and richest part of our country , patrimony , originally designed by the parliament , by a f spec●all bill tendered to the late king at oxford , aprill 1643. ( when arch-bishops , bishops , deanes and chapters were first voted down , and g extirpated as none of our heavenly fathers plants or planting ) for the encrease of the crown revenues , to ease the people in their future taxes ; and the augmentation of our ministers maintenance and incompetent livings : that there is little or none of it now remaining undevoured by them , for either of these two publick ends : and many new highway-men , wilde-boars and beasts , as well as old , encouraged by former rich church-plunders , in stead of imitating h faithfull abraham , ( whose heires and children they professe themselves ) who gave i the tenth of all his spoyles of warre to melchisedec priest of the most high god , ( a type of our saviour christ , if not christ himselfe , as k some probably assert ) they most eagerly and violently attempt to spoyle , plunder all the evangelicall priests and ministers of god throughout the nation at one blow ( without any lawfull tryall by their peers , due processe of law or l legall conviction of any capitall crimes , which cannot forfei● their churches inheritance , which is not so vested in them as either to forfeit or alien , by the law of god or the realme ) in all their inconsiderable remaining tithes , glebes , and setled ancient maintenance , and of their very ministry too , as jewish and antichristian , as john canne the old anabaptist , in his new voice from the alehouses rather , then the temple ( which certainely is as jewish and antichristian as he would have tithes to be ) with sundry late m petitions and proceedings proclaime to all the world , and strip them naked of all other coercive maintenance for the future , to starve them and their families bodies , and the peoples souls : that so a new generation of ambulatory fryers , mendicants and itinerary predicants , fixed to no certaine parish or parishes , selected out of those swarmes of jesuites , seminary priests and popish fryers , now in england under the disguises of anabaptists , gifted brethren , dippers , seekers , quakers , new-lights , mechanickes of all trades , gentlemen , troopers and souldiers too , ( ignatius loyola n their father and founder of their order , being a souldier by his profession , as diverse of his disciples are now amongst us , as many wise men beleeve , and some on their owne knowledge averre ) may succeed them in their ministry , to subvert our church , religion , and reduce us back to rome ; the pope now living , within these few years , affirming to some o english gentlemen of quality in rome ( who out of curiosity only went to see him , being protestants ) that he hoped before he died ( though he were aged ) to see england perfectly reduced to her former obedience to the see of rome , having sent many jesuites , priests , fryers from all parts into england , and particularly into the army ( as p ramsy the late detected jesuite at new-castle , under the vizor of a converted anabaptized jew , confessed in his printed examination there lately taken , and sent up with him to whitehall . against whom iohn canne might have done well to have pressed those , to whom he dedicated his voice from the temple , to execute the statute of 27 eliz. c. 2. particularly made against them , as most dangerous insufferable tray●ors , purposely sent over , to worke the ruine , desolation , and destruction of the whole realme , as well as of our church and religion , as that statute reso●ves ; and not to have most ignorantly and malicio●sly wrested it contrary both to the very letter and inten●ion against our godly protestant ministers ( their greatest opposites and eye-sores ) to strip them of their ben●fices , livelihood and ●●ves together ( the whole scope of his r lamentable voice ) without so much as uttering one word against these wilde-boares and beasts of rome , with whom he and his companions the anabaptists , are apparent confederates , both in their principles and practises against our ministers maintenance , calling , lawes , and setled government , to their eternall infamy . the sad consideration whereof hath engaged me , though no impropriator ( whose cause i plead not ) nor other tithe-receiver , but a consciencious tithe-payer ( as my ancesters were before me ) without any retaining fee , or other solicitation to appeare publickly in the defence of this common cause of god and all his faithfull ministers tithes and ancient setled maintenance , being through his mercy and their prayers enlarged from my long close remote imprisonments , as i did occasionally in private , whiles a close prisoner in pendennis castle in cornwall ( in december and january last ) against some officers and souldiers there , who publickly subscribed in the castle by sound of drum three severall mornings , and promoted in the country a petition for abolishing all tithes ( though our ministers own , by all divine and humane lawes , rights ; which our souldiers nor any mortals now living gave to them , nor have any pretence of law , power or authority from god or our nation to take from them ) and all other compulsory maintenance in lieu of them for ministers ; sent to them ( and to other garisons , as they then informed me ) by the generall counsell of officers of the army from st. james , both for their own subscriptions ( though few or none of them or other subscribers of such petitions , tith-payers ) and such hands of countrymen , as they could procure . upon which occasion , i had some briefe discourses with some of them concerning the lawfulnesse and antiquity of tithes , s first paid by souldiers out of the very spoyles of battle , taken in the very first warre we read of , to the very first priest of god , we find recorded in the scripture , and therefore admired that officers and souldiers in this age should so degenerate , as to be the very ringleaders and chief oppugners of them : drawing up some brief notes of this subject out of scripture ( to help passe the time ) in defence of tithes , relating more particularly to souldiers , to silence , satisfie , and reclaime them from this sacrilegious designe : which having since enlarged with arguments and answers to their objections drawn from their own military pro●essions , for the better satisfaction and conviction of all sword-men and others , i hope , neither officers nor souldiers , nor any others truly fearing god , if they confider lecit . 19. 17. mat. 18. 15 , 16 , 17. prov. 19. 25. & 10. 17. & 12. 1. & 13. 18. & 15. 10 , 31 , 32. & 17. 10. & 25. 12. psal . 141. 5. 1 sam. 25. 32 , 33. 1 tim. 5. 20. luke 3. 14. will or can be justly offended with me , no more for writing truth , then speaking it to their faces , as i did upon all occasions whiles among them , not to defame , but to informe and reforme them , for their own and the publick good , in what i conceive not warrantable by , but repugnant to gods word and their duties as souldiers or christians , and to those known fundamentall lawes , liberties of the nation they were t purposely raysed , commissioned , waged , and engaged by protestations , covenants ▪ and their own voluntary u printed declarations to protect , and not subvert ; and that they will not repute it a capitall crime in me , not to prove a flatterer or dissembler , or not to act or write wittingly against my science and conscience , when our ministers maintenance , calling , religion , gods glory , lawes , liberties , all we have or hope for , are in danger of such a sad , sodain , and destructive convulsion and concussion ( if not subversion ) as i long since by authority of parliament discovered in romes master-piece , ( well worth perusall now ) when so many known jesuits under a new provinciall ( which hugh peters himself reported as i have been credibly informed ) are now even in london it selfe , acting as busily and sitting there in councell as duely , as when the reclaimed author of that discovery ( purposely sent from rome for the purposes therein discovered ) was resident amongst them . o that these professed enemies of our church , religion , nation , and those janizaries of rome , may x not sow their tares of error , and seeds of ruine and desolation amongst us , whiles almost our who●e nation ( for ought i can discerne ) if not those who call themselves watch-men , are in a dead sleep or lethargy , and heaving at our most faithfull ministers maintenance and callings too , in stead of enquiring after , discovering these arch-traytors , and executing the good lawes and oathes against them , to prevent those treafonable practises , destructive designes , miseries and that ruine to our religion , government , governors , lawes , parliaments , church and common-wealth , which the wise protestant vigilant parliaments of 13 eliz. c. 1. 23 ▪ eliz. c. 1. 27 eliz. c. 2. ●5 eliz. c. 2. 1 jac. c. 4. 3 jac. 1 , 2 , 4 , 5. 7 jac. c. 6. and some hundreds of y declarations , and p●in ed ordinances , r●monst ances of the lords and commons the last parliament ( with the good new lawes and oath they provided against those romish vipers quite buried in oblivion ) have publ●shed to allarme all drowsie , stupid , carelesse people ; all lovers of god , their religion , or country against them , even at this very season , when they and their confederates are ( wittingly or ignorantly ) over-turning , overturning , overturning , whatever is not yet totally subverted am●ng us , and carrying on these their designes . if these my impotent undertakings with a sincere affection only to gods glory , and the reall weal and preservation of our religion , ministry , lawes , native country , and z all protestant churches ( now indangered by their mutuall discords and jesuite emissaries to foment their intestine differences ) may so farre open the eyes of all degrees in our nation really fearing god , so a to know in this their day the things which belong unto their peace and settlement , and to move them effectually to pursue them , before they be hid from their eyes ; i have all the reward i do expect , and shall blesse god for the good successe . if any shall be offended with me , or it , and requite me only with envy , hatred , persecution and new oppression , bonds , close imprisonments , for well-doing and endevouring any more publick good , for our church , religion , country ; i shall b commit my cause to god , who judgeth righteously , who hath so often c brought forth my righteousnesse as the light , and my judgement as the noon-day , to the shame and confusion of my causelesse enemies : and shall carry this comfortable cordiall unto my brest , to any prison , pillory , gibbet , grave , that the malice or power of poor vapouring mortals ( who know not how soon d their violent dealing may or will come down upon their own pates , as well as on other potent adversaries ) shall be able to hurry me to , and ascend triumphantly which is to heaven it selfe ; that i have discharged that duty which god , conscience , providence and the publick danger of our ministry and religion , and my sacred oathes and covenants have engaged me unto . and e if i perish for it , i perish ; and in perishing shall ( by gods assistanced part with this swan-like , saint-like song of that eminent f prisoner of jesus christ ( who was in g prisons more frequent , in p●rils , afflictions , and persecutions often , as i have been for the faithfull discharging of his duty ) i have h fought a good fight , i have finished my course , i have kept the faith : henceforth is laid up for me a crown of righteoufnesse , which god the righteous judge shall give me at that day ; and not to me only , but to all them also which suffer for his truth , and love his appearing : which is the unshaken constant faith , hope , and expectation of thine and our churches , countries unmercenary faithfull friend and servant , william prynne . a gospell plea , for the lawsulnesse and continuance of the antient setled maintenance and tithes of the ministers of the gospell . the antient , necessary , competent maintenance of our ministers of the gospell setled on them by the piety and bounty of our religious christian kings and ancestors , a almost from the very first preaching and embracing of the g●spell in this iland , and constantly enjoyed ever since , without any publick opposition , being in these times of a long expected glorious resormation , and reall propagation of the gospell , more audeciously oppugned , more impiously decryed , declaimed , petitioned publickly against , and more sacrilegiously invaded , detained , substracted , then in the very worst or profanest of former ages ; and that , not only by professed enemies of the ministers and ministery of the gospell , but by such who pretend themselves their friends , and the most precious saints ; who not yet satisfyed with the late sales of all our arch-bishops , bishops , cathedrals , deanes and chapters lands and revenues , ( the fattest morsels of the english clergy , tending rather to support their lordly power , pride , pomp , and luxury , then their true gospell ministry ) ingrossed into sword-mens and lay-mens hands ; do now industriously , and violently endevour speedily to deprive all our painfull , godly preaching ministers , of all their remaining inconsiderable maintenance by tithes , glebes , oblations and other duties , ( formerly setled on them , by long prescription , by sundry successive lawes and acts of parliaments , as well as ●●te ordinances , with sufficient warrant even from gods word and gospell ) and to leave them no other subsistence , encouragement , or reward for all their labour in gods harvest , but the meer arbitrary unco●rcive benevolence of the people , ( who being generally profane , covetous , vicious , and enemies to all godly ministers , will not voluntarily contribute one farthing towards them , desiring rather their room and ruine , then their company or subsistence ) and what they shal otherwise earn by their own labour and industry in some other callings : it is high time for all sincere patrons and friends of the ministers and ministry of the gospell ( now dangerously assaulted ) publickly to appear in their behalf , and openly to vindicate , to secure as well the divine as civill right of their yet remaining ancient , necessary , established maintenance against the clamorous cavils and false absurd allegations of sacrilegious , covetous , impious , violent , b unreasonable , c b●utish men ; to convince them of their errour and impiety herein , or else to shame and silence them for the future , and preserve our ministers and ministry ( and by consequence our very religion it selfe , now more endangered then in any age since its first establishment ) from impendent ruine . for which end , having not long since had some private discourses with souldiers concerning the lawfulnesse of our ministers tithes and setled maintenance , during my late strict restraints under their armed guards , and perusing some short prison notes and notions ( upon that occasion of that subject lying by me ) i thought fit to enlarge and reduce them to these ensuing propositions , ( wherein the whole controversie , now publickly agitated touching our ministers tithes and livelihood , is comprised ) and to make them publick , for the common good and satisfaction of those who shall peruse them , especially sword-men , whom i finde most violent against t●●hes and ministers forced maintenance , trusting more ( as i apprehend ) to the length of their swords , then strength of their arguments against them ; which how weak they are , let all rationall perusers hereof resolve . the propositions , i shall here through gods assistance make good , from the very law , word , and gospel of god , with all possible brevity , ( i trust beyond contradiction ) are these , 1. that there is a just , competent , and comfortable maintenance , due to all lawfull , painfull preachers and ministers of the gosp●ll from the people , even by divine right and institution , and expresse texts and precepts of the gospell . 2. that the maintenance of the ministers of the gospell ( and of places and houses for gods publick worship ) by tithes , glebes , oblations ( yea and spoyles won in battle by generals , collonels , captaines and souldiers ) is not only lawfull and expedient , but the most fitting , rationall and convenient maintenance of a●l others , warranted by direct precedents and precepts , b●th before and under the law and likewise by the gospell , which doth no wayes abolish or condemne , but approve and confirme this way of maintenance . 3. that if tithes and other ma●ntenance , formerly setled on our ministers , be either wilfully with-held , or substracted from them by the people , in part or in whole ; the civill magistrates may and ought by coer●ive lawes and penalties to enforce the payment of them in due forme and fine , both by the law of god , and rules of justice , without any injury or oppression to the people . 4. that our ministers tithes are really no burthen , grievance or oppression to the people ; but a charge , debt , duty , as well as their land-lords rents , or merchants poundage . that the abolishing of them ▪ will be no reall ease , gain , or advantage to farmers , lessees , and the poorer sort of people , as is falsely pretended , but only to rich land-lords , and landed men ; and a losse and detriment to all others . 5. that the present opposition and end●voured abolition of tithes and all other coercive maintenance for ministers , proceed not prom any reall grounds of piety or conscience , or any considerable , reall inconveniences , or mischiefes arising from them , but meerly from base , covetous , carnall hearts , want of christian love and charity to , and professed enmity and hatred against the ministers of the gospell , and from a jesuiticall , and anabaptisticall designe to subvert and ruine our ministers , church and religion ; he probable , if not necessary consequence of this infernall project , if it should take effect ; which would prove the eternall shame , infamy and ruine of our nation , not its glory and benefit . chap. i. the first of these propositions being the foundation and corner-stone whereon all the rest depend , and into which it hath a prevailing influence ; i shall be most copious in its probation , and in the refutation of the objections which are or may be raised against it . that there is a just , competent and comfortable maintenance due to all lawfull , painfull preachers and ministers of the gospell , from the people , even by divine right and institution , and expresse texts and precepts of the gospell ; is as clear as the noonday sunne , by these irrefragable gospell testimonies . i. by matth. 10. 5 , 6 , 9 , 10 , 11. where when our lord and saviour christ himself first sent forth , authorized and commanded his 12. apostles to preach the gospell , he gave them these instructions among other : provide neither gold , nor silver , nor brasse in your purses , nor scrip ( nor bread addes marke 6. 8. ) for your journey , neither two coats , nor shoes , nor yet staves . ( adding this as the reason thereof ) for the laborer is worthy of his meat ; or his reward , hire , wages , maintenance , as the greek word will bear , and other following scriptures render it . ii by luke 10. 1 , 6 , 10. where we read when our saviour christ ( not long after h●s former commission to the 12. apostles ) sent forth the 70. disciples by two and two , to preach in every city and place , whither himselfe would come ; he gave them almost the self same instructions : carry neither purse , nor scrip , nor shoes ; and into whatsoever house ye enter , first say , peace be to this house , &c. and in the same house remain eating and drinking such things as they give : ( subjoyning this reason for it ) for the laborer is worthy of his hire : go not from house to house ( as beggers use to doe for almes ) and into what city ye enter , and they receive you , eat such things as are set before you , &c. iii. by john 6. 35 , 36 , 37 , 38. where our lord jesus christ , ( soon after the former commissions ) used these words to his disciples ; behold , i say unto you , lift up your eyes , and look on the fields , for they are white already to harvest , and he that reapeth receiveth wages , and gathereth fruit unto eternall life , &c. i sent you to reap that whereon ye bestowed no labour , &c. which may be aptly paralleld with , and interpreted by matth. 9. 37 , 38. then said he ( our savour ) unto his disciples , the harvest truely is plenteous , but the laborers are few ; pray ye therefore the lord of the harvest , that he would send forth laborers into his harvest : which when he did , he agreed with them all for a certain stipend by the day , and when the evening was come , he sa●d unto his steward , call the laborers , and give them their hire , beginning from the last unto the first , mat. 20. 1 , to 15. as is there parabolically expressed . from which texts and words of our lord and saviour christ himself , it is most apparent , 1. that the apostles , preachers and ministers of the gospell are and ought to be diligent , painfull labourers in christs spirituall harvest , not idle loiterers . 2. that they were not obliged , but expresly prohibited to provide gold , silver , brasse , scrips , shoes , clothes , bread , meat , drink , lodging , and other necessaries at their own free cost , when they were commissioned and sent forth to preach the gospell , ( as some now would enforce them to ) for this very reason , that being labourers in the lords own harvest , for the eternall salvation of mens soules , they were worthy to receive them , as hire and wages from those to whom they preached . 3. that our saviour christ himselfe at the very originall institution and first mission of his 12. apostles , and after of the 70. disciples to preach the gospell ; thrice one after another , expresly resolves in positive termes ; that they are worthy of their meat , hire , wages , for their labour in the gospell ; and so by consequence , all other lawfull labouring ministers , that diligently preach the gospell , are worthy of the like at this day ; and neither of them obliged to preach the gospell freely without any recompence , as some seducers now pretend . 4. that meat , drink , clothes , lodging , and a competent maintenance , are as truely and justly due to the true labouring ministers of the gospell from the people , and that of pure common naturall , yea gospell right and justice , not as meer arbitrary charity or benevolence , but as merited hire and wages ; as much as any deserved hire or wages are due to any other hired servant or labourer whatsoever , by common justice , and the law of god , gen. 29. 15. exod. 2. 9. levit. 19. 13. deut. 24. 14 , 15. mat. 20. 1 , to 16. joh. 4. 36. or as well as pay or wages are justly due to the best deserving officers and souldiers , luke 3. 14. ezek. 28. 18 , 19. and that by christs own trebled resolution , recorded by the evangelists for the greater evidence and conviction ; who emphatically by way of reason applies these words only to his apostles and ministers , for the labourer is worthy of his meat , hire , wages ; they being the most divine , excellent , usefull , necessary labourers of all others , and that in matters of highest concernment in relation both to god and men : therefore of all other labourers they are most worthy of a honourable , comfortable , certain hire , salary , reward for their support and encouragement . 5. hence it followes by necessary consequence , ( and let those who are guilty consider it seriously in the fear of god with trembling and astonishment ) that the opposing , oppressing , defrauding the ministers of the gospell in their deserved setled hire , wages ; or the detaining all , or any part of their ancient , just , established dues , tithes , or revenues from them ( especially out of covetousnesse , spite , obstinacy or malice against their very callings ) is as great , as crying , as damnable a sinne , oppression , unrighteousnesse ; and will bring down as gri●vous curses , plagues , judgements on all those who are culpable thereof ; as the defrauding , oppression of the hired servant or labourer , of or in his hire , or detaining their wages from them , when due ; as will undenyably appear by deut. 24. 14 , 15. levit. 19. 13. gen. 31. 7. mal. 3. 5. jam. 4. 1 , to 5. compared with mal. 3. 8 , 9 , 10 , 11. nehem. 13. 10. 11. and a sin against all these scriptures ; which all detainers of ministers dues and tithes , may do well to read and ponder . iv. the truth of this proposition is ratifyed by the apostle pauls resolution , who thus prosecutes our saviours forecited words , and seconds his argument in 1 tim. 5. 17 , 18. let the elders that rule well be counted worthy of double honour , especially those that labour in the word and doctrine : for the scripture saith ( deut. 25. 4. ) thou shalt not muzzle the oxe that treadeth out the corn. and , the labourer is worthy of his hire : relating to mat. 10. 10. and luke 10 7. forecited . in which words the holy ghost by the apostle positively asserts , 1. that the elders and ministers that rule well , especially such of them who labour in the word and gospell , are really worthy of double honour from the people , which double honour interpreters generally resolve to be , 1. due reverence , love , and countenance ; 2. a competent liberall maintenance and reward : or ( as some conceive ) a double salary and allowance to what others receive , as a just honourable reward for their labour , which is here intended by the words double honour ; extending as well to an honourable salary and reward , as to due reverence and respect , as is clear by the two texts herein cited to prove it , by the 3 , & 16. verses of this very chapter ; and rom. 13. 1 , 6 , 7. 1 pet. 2. 17. prov. 3. 9. compared together . 2. that the people ought to count them worthy of this double honour , and to render it unto them . 3. he ratifyes and proves this , not only by his own apostolicall authority , but likewise by two oth●r texts of scripture ; the one taken out of the old testament deut. 25. 4. ( which proves , that the texts and precepts for the just dues and maintenance of the priests in the old testament are still in force , and not abrogated , so far as they are morall and judiciall ; and therefore may be still aptly urged for proof of our ministers due maintenance under the gospell ; ) the other out of the new testament , mat. 10. 10. luke 10. 7. from both which the force of the apostles argument stands thus , the elders who labour in the word and gospell have as just , as naturall , as morall , legall , equitable a right and meritorious due to a liberall maintenance , salary , reward , or double honour ( as he styles it ) as the ox that treadeth out the corne hath , to eat of the corne and straw he treads out ; or , as any other hired labourer whatsoever hath to his hire ; they being the best and eminentest of all other labourers ; with the especiall application of deut. 25. 4. and of this very sentence , here again to them , the labourer is worthy of his hire ) imports : therefore for any people witting●y or wilfully to detain or defraud them thereof , is as great an injustice , cru●lty , sin and unrighteousnesse , as to muzzle the ox mouth that treadeth out the corne , or to detain the labourers wages , or defraud him thereof ; yea , a sin against the expresse commandements of god , deut. 25. 4. ch . 24. 14 , 15. levit. 19. 13. 1 cor. 9. 8 , 9. 10. and so much the rather because their hire and wages being their right and their owne ( not the meer almes and charity of those who pay it ) as christ himselfe resolves , mat. 20. 4 , 7 , 8 , 13 , 14. v. by gal. 6. 6. where the apostle layes down this generall gospell precept for the maintenance of the ministers of the gospell , from which there can be no evasion . let him that is taught in the word communicate unto him that teacheth in all good things . the word communicate , signifieth a free and liberall ( not base and niggardly ) al●owance , as is evident by 1 tim. 6. 18. heb. 13. 16. 2 cor. 9. 5 , 6 , 7 , 8. deut. 15. 8. 11. and that to be rendred to them , not as to meer strangers , but as to those who have a kinde of cop●rtnership , and tenancy in common with them , not in one or two , but in all good things god hath blessed them with ; as the primitive christians had all things in common , and said not that any thing was their own , but the apostles and brethr●ns as much as theirs , act. 4. 32 , 34 , 35. whence the contents of our bibles and commentators on this text infer and conclude , that every christian ought chearfully to communicate a liberall share and portion of all the fruits of the earth , blessings and good things he enjoyes , to his spirituall pastor and teacher , ( and by consequence tithes of all tithable things ) and that not as almes , charity or a free benevolence , but as a d just debt and duty commanded by this sacred canon . vi. by rom. 13. 6 , 7 , 8. for , for this cause pay you tribute also , for they are gods ministers attending continually upon this very thing . render therefore to all their due , tribute to whom tribute is due , custome to whom custome , fear to whom fear , honour to whom honour . owe nothing to any man , but to love one another . which scripture though particularly intended of the higher civill powers , rulers and magistrates ordained by god ; yet it equally extends to all spirituall and ecclesiasticall pastors and rulers over us , as well as to them . first , because they being gods ministers attending continually upon this very thing , ( to preach the gospell , and discharge their pastorall charge over their flockes ) as well as civill magistrates ; and therefore by way of excellency are more frequently styled ministers , and ministers of god and christ in the new testament , then magistrates are , rom. 15. 8 , 16. 1 chr. 4. 1. 2 ▪ cor. 3. 6. ch . 6. 4. ch . 11. 23. ephes . 3. 7. col. 1. 23 , 25. ch . 4. 7. 1 thess . 3. 2. 1 tim. 4. 6. whence their very work and calling is styled , the ministry , rom. 12. 7. ephes . 4. 12. col. 4. 17. 2 tim. 4. 5. 1 tim. 1. 12. secondly , because the precept subjoyned is universall ; render therefore to all their due : and in the affirmative ; therefore to ministers as well as magistrates , with the like care and conscience . and then the inhibition in the close as universall , owe nothing to any man ; therefore not to ministers no more then to magistrates or other men . thirdly , because it expresly enjoynes all christians to render honour to whom honour is due : now , not onely honour , but double honour is due to ministers that rule well and preach the gospell diligently , 1 tim. 5. 17 , 18. to wit , reverence , obedience , love and maintenance ; all here prescribed to be rendred in this text to whom they are due . therefore a liberall , honourable , comfortable maintenance and reward is both in justice and conscience dve , as well to the ministers of the gospell , as to the magistrates and higher powers , and as duely , truly , and justly to be rendred , ( and not owed , detained , denied ) unto the ministers , as to kings , parliaments , o● any other civill rulers , even by this evangelicall precept , ( from which there is no evasion ) and that for conscience sake ; as well as for fear of wrath and punishment : vers . 5. so as none can plead or pretend the least colour of conscience , for detaining , or not rendring their tithes and duties to our ministers of the gospell , without giving the holy ghost himself , and this gospell text the lie , and incurring ananias and saphiraes sin , act. 5. 3 , 4 , 7 , 8 , 9 , 10. for which they justly may expect and receive their fatall exemplary punishment . vii . the apostle further clears this truth not only by way of precept , but reason and demonstration , rom. 15. 26 , 27. it hath pleased them of macedonia and achaia to make a certain contribution for the poor saints which are at jerusalem ( ministers and apostles as well as other saints that were poor . ) it hath pleased them verily , and their debtors they are : for if the gentiles have been made pertakers of their spiritval things , their dvty is also to minister vnto them in carnall things . i confesse , the text is not meant properly of ministers , and apostles of the gospell , but of poor beleeving saints that were jewes ; but the reason and argument here urged , extendeth much more to apostles and ministers of the gospell , then to poor beleeving saints : and thus i argue from it . if the christian beleeving gentiles in macedonia and achaia were strongly obliged not only in charity , but of debt and duty ( as the apostle here argues and resolves ) to make a certain contribution , for the poor saints of god at jeru●alem who were jewes , and to minister to them in their carnall things when they were in want , upon this account ; that god had made them partakers of their spirituall things : ( by the apostles and other ministers sent or repairing to them from jerusalem ) then much more are they and all other converted gentiles then and now strongly obliged , not only in charity , but of just debt ▪ and duty to make a certain contribution , and maintenance for , and liberally to minister in their carnall things unto those faithfull ministers of the gospell , who actually preach the gospell , to them , and of whose spirituall things and paines they are made partakers . but the antec●dent and supposition is an unquestionable gospell truth , by the apostles resolution in this alledged text , and is and m●y be further ratifyed by act. 11. 29 , 30. act. 4. 32 , 33 , 34 , 35 , 36. act. 5. 1 , 2 , 3. 1 cor. 16. 1 , 2. 2 cor. 8. 1. to 16. and ch . 9. 1 , to 15. gal. 2. 10. ephes . 4. 28. 1 joh. 3. 17. mat. 5. 42. and deut. 15 7 , to 12. therefore the consequent must be granted , being the apostles expresse argument in the very case of ministers maintenance from the people , 1 cor 9. 11. if we have sown unto you spirituall things , is it a great thing if we shall reape your carnall things ? now in this reasoning of the apostle , and gods spirit in , and by him ; there is a double emphaticall enforcement to prove ministers maintenance , both a just debt and duty , which the people are bound to render to them , not as free givers , but as d●btors . 1. by the grounds of communicative justice . they are ( or at leastwise may be if they will themselves , the case only of obstinate separatists ) partakers of the ministers spirituall things and paines : and therefore ought in justice and duty , to pay and render them some proportionable recompence for what they receive from them ; even as all other merchants and tradesmen who barter or sell one commodity for another , or for ready money , use to doe . 2. from the nature and value of the things they receive from ministers ; and of those things they render back to them by way of exchange , which will hold no ballance nor equall value with what they first receive : for the things the people enjoy by ministers , are spirituall , which concern their souls , spirits , everlasting salvation , eternall happinesse , and are the most excellent and precious things of all other , farre excelling gold , silver , tithes , and all earthly treasures . ephes . 3. 8 , 18 , 19. 2 pet. 1. 4. 2 cor. 3. 8 , 9 , 10. ch . 4. 7. phil. 3. 8. rom. 2. 18. psal . 19. 10. & 119. 72. 127. prov. 8. 18 , 19. but the things and recompence they return to ministers for them , are only their carnall things , for the necessary support of their bodies and families , which are no way comparable in value , worth , b●nefit , or use to what they receive from them , as the last recited texts and others resolve . the people therefore receiving from their ministers quidpro quo ; and things of infinite more value and benefit , then what they render to them ; the carnall things they receive for their spirituall , ( though in a liberall proportion ) must needs be a most just debt and duty ; not meer arbitrary almes or charity . and can neither in justice nor conscience ▪ be detained from them , they being such infinite gainers by the bargain . viii . this supposition is yet further professedly argued and debated at full by the apostle and the spirit of god against all sorts of callings and professions of men , that now oppose it , with the greatest evidence of reason , justice , equity that may be , backed with divine authority ; as if he had purposely foreseen the violent , impious , heady opposition , now made against ministers tithes and maintenance in these daies by souldiers and other rusty tradesmen ; and penned this scripture purposely to refute them . 1 cor. 9. 4. to 16. have we not power to eat and to drink , &c. who goeth a warfare any time at his own charges ? who planteth a vin●yard , and eateth not of the fruit thereof ? or , who feedeth a flock , and eateth not of the milk of the flock ? say i these things as a man ? or saith not the law the same also ? for it is written in the law of moses , e thou shalt not muzzle the mouth of the oxe that treadeth out the corn . doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes , no doubt , this is written , that he that ploweth should plow in hope , and he that thresheth in hope , should be partaker of his hope . if we have sowen unto you spirituall things , is it a great thing , if we shall reap your carnall things ? if others be partakers of this power over you , are not we rather ? neverthelesse , we have not used this p●wer ; but suffer all things , lest we should hinder the gospell of christ . do ye not know , that they which minister about holy things live ( or feed ) of the things of the temple ? and they which wait at the altar are partakers with the altar ? even so hath the lord ordained , that they which preach the gospel shovld live of the gospel . but i have used none of these things ; neither have i written these things that it should be so done unto me , &c. in which scripture the apostle asserts the lawfulnesse and justnesse of ministers maintenance under the gospell by sundry instances and arguments , against all opponents . and because , perchance some souldiers , who now are the chief opposers of ministers maintenance , or rather , for that he foresaw ( by a f propheticall spirit ) that they should prove such in our dayes , he first re●utes and stops theirs and others mouthes , with an argument drawn from the wars , and their own military practise : who goeth a warfare any time at his own charge ? in which short interrogative argument , these particulars are both included and tacitly asserted . 1. that ministers of the gospell are true spirituall souldiers under christ their g captain ; and their ministry , a true spirituall warfare , against the world , flesh , devill , sins and vices of men , exposing them to many hardships , dangers , and oft-times to losse of liberty , bloud , limbs , and life it selfe ▪ as he expresly resolves in other texts , 2 cor. 10. 4. 1 tim. 1. 18. 2 tim. 2. 3 , 4. & 4. 7. 2. that being souldiers , it must needs be most unjust , unreasonable , unconscionable , and against the common rules of war and practise of all souldiers , that they should goe a warfare any time at their own charge ; since no other souldiers ●lse will , or use to doe it , ( nor any officers or souldiers of the army now ) who will follow the wars no longer , then they may do it at free cost , no not for a moment ; and will fight no longer then they receive or expect full pay . and therefore should not now , nor at any time else , presse ministers to preach freely at their own cost , unlesse themselves first went a warfare on their own purses , to ease the impoverished oppressed countrey of their long continued heavie taxes . 3. that pay and wages are at all times as really and justly due to these spirituall souldiers for their spirituall warfare , as they are to any other souldiers , warriers or officers whatsoever imployed in actuall service in other warres . luk ▪ 3. 14. therefore those military officers who oppugne our ministers pay and se●led maintenance as unlawfull , antichristian , and unevangelicall ; must first renounce their own pay and contributions as such ; and warre without pay on their own charges for the future ; ( which many of them may well do , having gained so much by the warres already , and being most of them out of actuall military service ) or else henceforth permit our ministers to enjoy their tithes and setled maintenance without opposition , or substraction as they doe their pay : it being as great a robbery , injustice , fraud to deprive them of all or any part thereof , as to defraud any souldiers , now in service by land or sea , of their lawfull day , mal. 3. 8 , 9 , 10. 4. it hence necessarily followes , that as souldiers pay and other military expences , are not left to the arbitrary pleasures and free benevolence of the people , ( who would contribute little or nothing at all towards them at this or any other season , if left to their own free wils ) whence the present dissolution and destruction of the temporall army , and militia would ensue ; but are reduced to a certainty by a setled establishment , and imposed and levied on the people ●y coercive lawes , ordinances , forfeitures , distresses , imprisonments , strict penalties and illegall armed power , when wilfully refused , detained or neglected to be paid in whole or part at the times appointed : so the wages and stipends of these spirituall souldiers the ministers , and of their necessary spirituall warfare are not to be wholly left in any setled christian state , to the arbitrary wils and voluntary benevolences of the people ( which would soon necessitate them to disband , and frustrate their soul-saving warfare ) but reduced to some certainty by positive lawes ( as they have been time out of minde with us ) and in case of wilfull refusall , detention , substraction in whole or in part , when due , to be levied by such coercive legall waies and means , as our monthly taxes , contributions , and other just debts and duties are , there being the self-same justice , reason , equity , and necessity in both cases . those army officers and souldiers then , who oppose , condemn our ministers setled maintenance , and the coercive lawes means to recover it when de ained from them , as an intolerable oppressing yoke and grievance , must first renounce , suppresse all monthly taxes , contributions , excises , customes , impositions , and the many new severe coercive waies and means to levie them , as such ; being farre more grievous , burthensome , illegall , oppressive to the people , both in their value , frequency , novelty , illegality , new way of imposing and levying , then ministers tithes and dues ; and the saddest heaviest pressures they now languish under : and live wholly upon the peoples free unconstrained benevolences , taking only what they will freely give them of their own accords , without coercive lawes , ordinances , forfeitures , penalties , and distresses ; or else recant their former erronious opinion , practise , and approve of our ministers setled coercive maintenance for the future , without opposition , being souldiers as well , and having as just a right to a setled enforced salary as they , as the apostle here argues and resolves . 2. the apostle having thus routed , silenced our captains and souldiers , the ring-leaders against ministers setled coercive maintenance , encounters in the n●xt place , all husbandmen , sheep ▪ masters , shepherds , ploughmen , reapers , threshers , and other oppugners of their tithes and livelihood , vers . 7 , 9 , 10. wherein he asserts that ministers of the gospell have as just , as equitable a right to a competent maintemance from the people for preaching the gospell to them , and to partake of their temporall things ; as he that planteth a vineyard hath to eat of the fruit thereof ; as he that keepeth a flock hath to eat of the milk thereof ; as the husbandman and labo●●●r who ploweth , reapeth or thresheth corn , hath to eat of the corn he soweth , reapeth , ploweth : and that it is as great injustice and unreasonable wrong to deprive ministers who sow unto us spirituall things , of a competent share in our carnall things ; as to debarre one that plants a vineyard , right and liberty to eat of the fruits thereon ; or one that feeds a flock , to eat of the milk thereof ; or those that sow , reap , and thresh corne , to enjoy any share or portion in it : which all husbandmen , farmers , sheep-masters , shepherds , plowmen , reapers , threshers , and other labourers , who deny or beg●udge our ministers their setled long-enjoyed tithes and dues may do well advisedly to consider , to convince them of their errour , and reforme their practise . 3. vers . 8 , 9. to convict all brutish men in these daies , who are more uncharitable to their ministers , then men are or ought to be unto their very beasts , in denying them so much as to eat of their tithe corn or straw ; he argues the justice of their maintenance ( and that by the tithes of their corn , wine , &c. as the instances imply ) from the very law of god concerning beasts , deut. 25. 4. thou shalt not muzzle the mouth of the oxe that treadeth out the corne : which though literally meant of oxen , to whom all righteous men are and ought to be just and mercifull , prov. 12. 10. luke 13. 15. & 14. 5. mat. 12. 11. yet it is principally written and intended altogether in its genuine sense of the priests of god , and ministers of the gospell , of whom god takes farre more care then he doth of oxen ( of whom yet be hath a generall providentiall care , as well as of all other beasts and sparrowes : psal . 104. 25 , 27. & 145. 9 , 15 , 16. & 147. 9 luke 12. 6 , 7 , 24. mat. 6. 26. & 10. 28 , 29. ) and are of more value then many oxen or sparrowes , and yet not o●e of them falleth to the ground without gods spirituall providence , though two of them be sold for a farthing . the force of this argument stands thus , if god by a speciall law takes so much care of the very oxe that treadeth out the co●n , as to prohibit the muzzling of his mouth , that he may not eat thereof ; then questionlesse he takes much more care of the ministers of the gospell , and much more inhibits the muzzling their mouthes , that they shall not so much as eat , feed and live upon the tithes , milk , wine , and fruits of your vineyards , straw , corn , and other carnall things ; they being farre better then oxen ; and this law purposely and altogether written for their sakes , not for oxen. therefore those who deny and deprive them of this their right , transgresse this very law of god , ( still in force under the gospell , being founded upon naturall justice and equity ) and are farre more unrighteous , cruell , unmercifull to their ministers , then they are to their very beasts and oxen , to whom they allow both corn , straw , and sufficient maintenance for their very work . verily our ministers now were better to be many mens oxen , horses , then their spirituall pastours , for then they would feed and keep them well , and allow them straw , hay and corn to live on , as they do to their beasts ; whereas now they will pay them neither tithe , corn , nor hay , nor straw . such men , i fear , are worse and more brutish then their h beasts that perish , regarding neither law nor gospell , here joyntly urged by the apostle against their practise . 4. vers . 11. he enumerates all artificers , merchants , tradesmen , and others who live by selling , buying , exchanging ; who deny or detain their ministers dues and maintenance , by an argument drawn from their own practise , the rules of commutative justice , the nature and value of what they receive from ministers , and what they render , or should return them for it . if we have sow●n unto you spirituall things ( the most precious , excellent , usefull , necessary of all others ) is it a great matter if we shall reap your carnall things ? of farre lesse value , worth , use , then what you receive from us for them . surely none of these traders , will give or sell away their wares without any money or recompence for them ; and if they sell or exchange them for lesse money , or things of lesse value or moment then what they sell or exchange them for , they may in all justice and equity expect and receive money and wares exchanged for them from those who have so gainfull a bargain , without the least shadow of covetousnesse , injury , or oppression . let then such and all others consider their own daily practise , and the weight of this apostolicall gospell argument for our ministers maintenance , tithes , and dues , against which there can be no exception , nor reply , and then it will convince , convert them , if they have not abjured all principles of common justice and commerce . 5. vers . 12. he argues from others precedents and examples . if others are partakers of this power over you ( to reap your carnall things for spirituall ) are not we rather ? which may receive these various constructions agreeable to the generall scope of the place . 1. if others who are true apostles and ministers of the gospell , are partakers of this power , though they have not been such to you , and did not convert you , nor labour so much in sowing spirituall things to you ; much more i ( and barnabas ) who have been the instruments of your conversion , and doubtlesse are apostles unto you , you being the seal of mine apostleship in the lord , vers . 1 , 2. 2 cor. 12. 11 , 12. may likewise be partakers of this power . 2. if others , who are not apostles of jesus christ , but meer false apostles , seducers , slanderers of me and the truth of the gospell , yea broachers of heresies and schismes , are partakers of such a power amongst you ; then much more i and barnabas , who are true apostles and ministers of the gospell , and preach nothing but soul-saving gospell truthes : which seems to be the genuine sense of the place , by comparing vers . 1 , 2 , 3. with 2 cor. 11. 1. to 16. 3. if your i idolatrous pagan priests before or since your conversion , be partakers of such a power ( as to receive a competent salary and maintenance out of your carnall things ) even for their idolatrous superstitious rites and ministry ; or if your pagan civill magistrates receive a competent allowance from you for their care and pains in civill government ; then much rather we who are true ministers and apostles may doe the like for the true sqirituall things we sow among you . the argument holds strongly in each of these constructions , but specially in the two first , which are most sutable to the text. 6. vers . 13. he argues the justice of ministers maintenance under the gospell , from the maintenance of the priests by gods appointment under the law , both before and after the temple built . do ye not know that they which minister about holy things live of the things of the temple , and they which wait at the altar , are partakers with the altar ? numb . 18. 18 , 19 , to 31 ▪ deut. 12 ▪ 6 , 11 , 17 , 18 , 19. & 14. 22. to the end of the chapter , & 18. 1 , 2. 2 chron. 31. 2. to 20. nehem. 10. 32. to the end . & 12. 39 , 47 & 13. 5. to 15. ( the priests and levites by gods own institution then receiving a liberall maintenance from the people , by first f●uits , tith●s , oblations , sacrifices , and likewise cities , suburbs , lands , houses , chambers for them and their families , stocks of cattell and goods . numb . 35. 2 , to 9. josh . 21. 2 , to 43. 1 chron. 6. 6 , throughout . 2 chron. 11. 13 , 14. neh. 10. 37 , 38 , 39. & 13. 10. ezek. 45 , 1 , 2 , 3 , 4 , 5. & 48. 9 , to 15. lev. 25. 32 , 33 , 34. compared with the former texts : and levit. 27. throughout . numb . 21. 28 , 29 , 30 , 37 , 47 , 50 , 51 , 52 , 53 , 54. heb. 7. 5 , 8. none of which might be alienated , sold or substracted from them without sin and sacriledge . mal. 3. 8. ezek. 49. 14. lev. 25. 33 , 34. gen. 47. 22 , 26. ) and then to stop and silence all future objections and calumnies , he concludes his argument with a divine ordinance and institution of christ himselfe under the gospell for the like liberall maintenance of the ministers of the gospell , ( whose ministration is much more glorious then that of the law , 2 cor. 3. 7 , 8 , 9 , 10. ) vers . 14. even so hath the lord ordained that they which preach the gospel shovld live of the gospel , to wit , as leberally , as plentifully , as comfortably in all respects , as the priests and levites under the law , as the parallel , and the words even so import . who ever therefore oppose , resist , and censure this their liberall setled maintenance , oppose , resist , and censure the very positive ordinance of christ himself under the gospell ; and therefore may and shall receive to themselves damnation , rom. 13. 2. in case they do not repent thereof . finally , the apostle to prevent all cavils that either false ▪ apostles or enemies to him and his ministry , might th●n object against him for this doctrine , as if he were a selfe seeker , a covetous wretch , an oppressor , fleecer and spoyler of his flocke , or a partiall judge in his own cause ( as they now calumniate our ministers pleading for their just setled maintenance and tithes ) because he thus st●ongly pleads and proves the maintenance of the ministers of the gospelll ; concludes , v. 1● , 15 , 18 , 19. neverthelesse we have not used this power : but i have used none of these things ; neither have i written these things , that it should be so done unto me &c. which he repeats and amplifi●s in 2 cor. 11. 7 , 8 , 9 , 10. & 12. 13 , 14 , 15 , 17. but he did it only in the behalf of the rest of the ministers of the gospell , to justifie their gospell right to a liberall , just and fitting livelihood for preaching of the gospell . wherefore his testimony and resolution in this case is beyond all exception , sufficient to convince and silence all gainsayers th●n and now . ix . the verity of this proposition is thus demonstrated from 1 tim. 3. 2. titus 1. 8. 3 joh. 9. 10. which prescribe this as one speciall qualification of every evangelicall bishop and minister of the gospell , that he must be given to , and a lover of hospitality , a receiver of the brethren , and receiv●r of distressed saints upon all occasions : and yet withall commands and requires ; that he must give himself wholly to reading , fasting , prayer , meditation , exhortation , doctrine , preaching the word in season , out of season , giving attendance on these and other pastorall duties , not intangling himself with the affaires of this life , being separated to the gospell of christ , act. 6. 4. 1 tim. 4. 13 , 14 , 15 , 16. 2 tim. 2. 4. 15. & 4. 2 , 5. rom. 1. 1. t●t . 1. 9. & 2. 1. 1 cor. 4. 17. act. 20. 28. now this they cannot possibly do without a liberall , comfortable , constant , setled maintenance , unlesse they have good estates of their own , which few of them have , who yet deserve a convenient reward for the work of their ministry from the people : therefor● such a maintenance of right belongeth to them as ministers of the gospell , to enable them to be hospitable and charitable to their christian brethren , and the poor that need relief . x. ministers of the gospell , are to speak , exhort , and rebuke with all authority , and let no man despise them , tit. 2. 15. 1 tim. 4. 11 , 12. mat. 7. 29. now this they can hardly do , if they be poor , beggerly , living upon almes and benevolences of the giddy-headed people , and stript of a competent setled maintenance independent of the vulgars or superiors meer wils and pleasures , which will render both their persons , words , doctrine and ministry contemptible , and lesse authoritative to the people : for the scripture informes us , that poor men are lightly esteemed , 1 sam. 18. 23. and therefore david couples these together , psal . 119. 141. i am poor ( or small in estate ) and despised . and solomon informes us , that the poor useth intreaties ( speaks not with authority like the richer sort ) prov. 18. 23. that the poor is hated even of his own neighbour , separated from him , despised by him , and that all the brethren of the poor do hate him , how much more do his friends go far from him ? though he pursueth them with words , yet are they wanting to him . prov. 14. 20. & 19. 4. 7. yea he resolves eccles . 9. 15 , 16. that a poor mans wisdome is despised , and his words are not heard ; and that no man remembred or regarded that poor wise man , who by his wisdome delivered the small city that was beseiged by a great king. neither is this old testament , but gospell truth , likewise . jam. 2. 2 , 3 , 5 , 6. if there come into your assembly a man with a gold ring , in goodly apparell , and there come in also a poor man in vile rayment ; ye have respect to him that weareth the gay clothing , and say to him , sit thou here in a good place ; and say to the poor , stand thou there , or sit here under my footstool . hearken my beloved brethren , hath not god chosen the poor of this world rich in faith , and heires of the kingdom , which he hath promised to them that love him ? but ye have despised the poor : a fault still common in the world . poor indigent ministers , as well as saints , though rich in faith , are alwayes generally contemptible to the greatest part of men , and their very poverty makes not only their persons , but words and doctrine to be slighted and despised , as these scriptures and experience manifest . wherefore a competent , setled maintenance and revenue , is not only just , but necessary , to add more r●verence , esteem and authority to their exhortations , rebukes , words , and preserve their persons , callings , doctrine from contempt and scorne in the eyes and ears of men : who though they ought to know them which labour among them , and are over them in the lord , and admonish them , and to esteem them very highly in love for their workes sake , 1 th●ss . 5. 12 , 13. yet by reason of their inbred pride and corruption , will be very averse to do it , if they be very poor , indigent , and living like beggers upon almes and charity , as our new reformadoes would have them . xi . ministers of the gospell must not seek to please men , but god ; for if they yet pleased men , they should not be the servants of christ . gal. 1. 10. neither must they corrupt the word ( as many do ; to humour the iusts , wils or countenance , and carry on the unrighteous , cove●ous , ambitious , oppressive , bloudy , or treacherous designes of wicked men ) fasting , ( yea preaching , praying ) for strife and debate , and to smite with the fist of wickednesse , esa . 58. 4. but as of sincerity , but as of god in the sight of god , must they speak in christ , 2 cor. 2. 17. now a just , comp●tent , setled maintenance , independent on the governours , magistrates or peoples wils and pleasures , ( such as was the priests and levit●s under the law enjoyed by divine institution ) is the best means and preservative , to keep ministers from being men-pleasers , flatterers , time-servers , and corrupters of the word of god , to humour men ; a great inducement to them to preach the word of god sincerely , and to rebuke and exhort with all authority . whereas a poor , beggerly , mean , dependent minister , whose whole maintenance and subsistence must only rest upon the arbitrary wils of persons in highest present power ( who may out , or strip them both of their callings and benefices , when and for what they please ) or only upon the peoples voluntary contributions , will certainly be a men-pleasing , time-serving , flattering , unsincere , and word corrupting ministry , studying more to please and favour those by and from whom they have their livelihood , then to please god ; and fitting their preaching and praying to their opinions , tempers , factions , parties , designes , holding alwayes with the prevailing strongest party , and wresting the scriptures to support their very errors , vices , sins , and most unrighteous , treacherous , perfidious , oppressing practises and bloudy usurpations , not daring to displease them , as * ecclesiasticall histories record , and our own experience can sufficiently testifie in these late whirling times and changes , as well as in king ‖ edward the 6. queen maries and quen elizabeths reigns , when our religion suffred so many publick alterations , and most ministers theu changed their peoples opinion and religion with the times . hence the scripture records this , as one of jeroboams policies to keep the people and kingdome from returning to the right heire , 1 king. 12. 28 , 29 , 31 , &c. ch . 13. 33 , 34. that he made priests of the lowest ( or poorest ) of the people , who were not of the sonnes of levi , and placed them in bethel : who being poor , mean and depending on him for their salaries , readily sacrificed to his golden calves , offered upon the altar which he had made in bethel , and observed his new prescribed feasts : which the priests and levites that were in all israel , having la●ds , suburbs and a setled maintenance , refused to do . whereupon jeroboam and his sonnes cast them out from executing the priests office unto the lord , and substituted these base idol-priests for the calves , 2 chron. 11. 13 , 14 , 15. which became sin unto the house of jeroboam even to cut it off ▪ and to destroy it from the face of the earth . god deliver us of th●s nation from the like atheisticall jeroboam-like policy and practise now , which will certainly prove the ruin of them and their house , who shall put it in execution , if not of our religion and nation , as it did of jeroboam his house , and the k wh●le kingdome of israel . xii . all christians are commanded gal. 6. 10. as they have opportunity to do good to all men ( to relieve their wants ) especially to the houshold of faith . therefore they are in an especiall manner bound to do good to their ministers in maintaining them , and communicating to them in all good things , as he resolves v. 6. the rather because we have this precept thus seconded , heb. 13. 16. but to do good and communicate forget not ; for with such sacrifice god is well pleased : ( coupled with this injunction ) obey them that have the rule over yon , and submit your selves , for they watch for your souls , as they that must give account , that they may do it with joy and not with grief , for that is unprofitable for you . wherein these 3. conclusions are positively asserted . 1. that christians must not only obey their ministers , but likewise do good and communicate to them in all good things the want . 2. that this is so farre from being unlawfull ; that it is a sacrifice well pleasing unto god. 3. that ministers deserve not only obedience but maintenance from the people . 1. because they have the rule over them . 2. l because they watch for their souls . 3. because they must give an account to god for them . 4. because it will be a great encouragement to them to discharge their duty with joy , not with grief . 5. because the not doing it , will both grieve the ministers , and be unprofitable to the people in regard of their soules and spirituall estate , and also cause god to curse and blast them in their temporall estates , mal. 3. 8 , 9 , 10 , 11 ▪ 12. whereas the doing thereof will be advantagious to them in both . powerfull reasons and motives to convince all of the justice of our ministers maintenance , and to induce them chearfully to render it unto them , though due by law , as we know it is . xiii . the very gospell enjoynes all christians , rom. 12. 20 , 21. to distribute to the necessity of the saints , and to be hospitable ( not only to those we know , but ) even to strangers . heb. 13. 2. and if our enemy hunger , it comm●nds us to feed him , if he thirst , to give him drink ; and not to be overcome with evill , but to overcome evill with good ; seconded mat. 5 44 , 45 , 46 , 47 , 48. luke 6. 32. to 37. p●ov . 25. 22. whence thus i argue : i● christians must distribute to the necessities , and be hospitable to saints and others , who are m●er strangers to them , yea give meat and drink to their very enemies , and overcome their evi●l with goodnesse ; then it necessarily followes , they must much more distribute to the necessities of , and be hospitable , liberall , and give meat , drink and maintenance to their own faithfull preaching ministers , and recompense their good with good again , else they shall be worse then publicans and sinners , who do good to those that do good to and for them . xiv . this is evident by the practise of the primitive saints and christians recorded in the gospell for our imitation ; who though they paid all civill tributes customes , duties to the civill magistrates , and likewise tithes and other duties to the jewish and pagan priests under whom they lived ; yet they likewise freely and liberally ministred and contributed of their substance and temporall estates towards the maintenance of christ and his apostles , and the ministers of the gospell . hence we read , luke 8. 2 , 3. that mary magdalen , joann● the wife of cuza , herods steward , susanna and many others ( of our saviours auditors ) ministred to him of their substance : put , it seems , into a common purse for the maintenance of christ and his apostles , which judas kept ; wh● provided bread , meat and other necessaries out of it ; as is evident by joh. 4. 8 , 31. & 12. 5 , 6. & 13. 29. & 6. 5 , 7. compared together . after our saviours resurrection , when the multitude of beleevers at jerusalem were much increased , it is expresly recorded , act. 4. 32 , to the end , & 5. 1 , to 10. that they were of one heart and of one soul ( and oh that we were so again ) neither said any of them , that ought that he possessed was his own , but they had all things common ; neither was there any amongst them ( whether apostle minister or beleever ) that lacked ; for as many as were possessors of lands or houses sold them ( not purchased them , as many do now , who say they imitate the primitive christians ) and brought the prices of the things that were sold , and laid them downe a● the apostles feet ; and distribution was made unto every man ( therefore to every apostle , and minister of the gospell , as well as others ) according as they had need . amongst others , joses a levite of cyprus , having land so●d it , and brought the money and laid it at the apostles feet : the like did ananias with saphira his wife , but bec●use they brought a certain part thereof , and laid it at the apost●es feet , and kept back part of the price of the land , ( which is lesse then to keep back tithes , when due by sundry lawes and ordinances ) and thereby lyed not unto men ( only ) but to god , they both fell down dead sodainly at the apostles feet ( in a miraculous manner ) and were carried forth and ●uried : and great fear came upon a● the church , and as many as heard thereof . we finde in 2 cor. 11. 7 , 8 , 9. that though paul preached the gospell at corinth freely , yet he ●ook wages of other chvrches ( at the same time ) to do them service . and when he was present with them , and wanted , that which was wanting unto him , the brethren that came from macedonia svpplied ; that in all things he might keep himself from being burdensome to the corinthians ; ( for reasons expressed by him ) in which respect , of not ministring to him of their substance , he writes , they were inferior to other chvrches , 2 ▪ cor. 12. 13. how bountifull the church and saints of philippi were to paul not only whiles present with them and preaching among them , but also absent from them preaching the gospell in other places , and how pleasing this their liberality was to god , he thus records ; phil. 4. 10. to 21. but i rejoyced in the lord greatly , that at last your care of me is revived ; wherein ye were also carefvll , but ye lacked opportunity : not that i speak in respect of want , for i have learned in whatsoever estate i am , therewith to be content &c. notwithstanding ye have well done that ye did communicate with my affliction . now ye philippians know also , that in the beginning of the gospell , when i d●parted from macedonia , no churches communicated with me as concerning giving and receiving bvt ye only : for even in thessalonica ye sent once and again to my necessity . not because i desire a gift , but i desire fruit that may abound to your accompt . but i have received all , and a●ovnd and am fvll , having received of epaphroditus the things sent from yov ; an odovr of a sweet smell , a sacrifice ac●eptable , wellpleasing to god. but my god shall supply all your needs , according ●o his riches in glory by jesus christ ; now unto god and our father , be glory for ever and ever amen . and in 2 tim. 1. 16 , 17. 18. he makes this memorable testimony and prayer for onesiphorus : the lord give mercy unto the house of onesiphorus , for he often refreshed me , and was not ashamed of my chain : but wh●n he was in rome , he sought me out very diligently , and found me : the lord grant unto him , that he may ●inde mercy of the lord in that day : and in how manythings he ministred vnto me at ephesus thou knowest very well . from all which precedents coupled together , these conclusions naturally , and necessarily arise : 1. that it is not only the practise , but duty of the saints and christians under the gospell , chearfully and liberally to contribute to the apostles and ministers of the gospell ; and that not only whiles they are actually preaching and resident amongst them , but whiles absent , preaching the gospell in other places , or suffering for the gospell in bonds and prisons , if their necessities so require . 2. that they ought not only barely to supply their necessities , when they are in want ; but in such a plentifull manner , that they may truly say , we abound and are full , blesse god for , rejoyce in their peoples liberality , pray god for a blessing upon them and theirs . 3. that in cases of necessity , when the wants of the apostles , ministers and saints of god require it , christians are only not bound to pay them the tithes of their lands and other setled dues , but even to sell their very lands , houses , estates , and lay them down at the apostles and ministers f●●t for their common supply ; as the primitive christians did ; they being not reall proprietors , but meer stewards of their worldly estates ; which as they all proceed from gods hand , gift , blessing ; so they are still , gods own , not mans ; and therefore in such cases , to be chearfully expended for the maintenance and supply of the necessities of his ministers , servants , worship : 1 chron. 29. 11 , 12 , 14 , 15 , 16 , 17. 1 tim. 6. 17 , 18 , 19. 4. that the maintenance of the ministers of the gospell , is not meer pious almes , ( as some have held ) but wages ; which though paul ( for some speciall reasons ) received not from the corinthians , yet he did from other churches , under the name of wages . 5. that niggardlinesse , and not contributing towards the maintenance of painfull ministers , is a shame , infamy , and dishonour to a church and people , making them inferiour to all other churches . 6. that peoples liberall and bountifull contributing to the apostles and ministers of the gospell , is a great joy , comfort , encouragement to them , and a means to enlarge their hearts in prayers to god for spirituall and temporall blessings on them and their housholds . 7. that bountifull and chearfull contributions to the apostles and ministers of christ , is not only a well doing , or good work , but an odour of a sweet smell , a sacrifice acceptable and well pleasing unto god , though it stinks in the nosthrils of many covetous earth-wormes , and pretended godly saints now adaies . 8. that liberality to the ministers of the gospell , and paying them their just deserved tithes and dues , is so farre from impoverishing and hurting men , that it redounds to their spirituall accompt , and temporall too ; causeth god to supply all their wants , and to blesse them and their families with spirituall , temporall and eternall mercies and rewards ; as the severall cited sc●iptures , prov. 3. 9 , 10. mal. 1. 10 , 11. mat. 10. 41 , 42. mtr. 9. 41. 2 cor. 9. 6 , to 13. 2 king. 4. 8 , to 38. 1 king. 17. 10 , to 24. most abundantly prove . 9. that the wilfull d●taining , withdrawing of any thing solemnly devoted to the necessa●y maintenance of the apostles and ministers of the gospell , brings exem●plary curses and judgem●nts on those who are guilty thereof , as the examples of an●nias and sa●hira testifie , compared with mal. 3. 8 , 9 , 11. ha● . 1. 9 , 10 , 11 , & 2 ▪ 16 , 17 , 18 , 19. further illustrating it : which all sacrilegious inv●ders , plundere●s , detainers , oppugners of our ministers ancient established maintenance , tith●s , d●es , may do w●ll now seriously to ruminate upon , and then reform their practise , or else renounce their p●●tended christianity and saint hip , so much swarving from the recited precedents of the first and purest christians . xv. this is further proved by mat. 7. 12. luk. 6. 31. all things whatsoever ye would that menshould do unto you , do even so to them , for this is the law and prophets ; yea and the gospell too ; thus twice enjoyning it , from christs own mouth . whence thus i argue . all estates , callings and professions of men whatsoever , whether kings , princes , rulers , judges , magistrates of all sorts , lawyers , physicians , chirurgeons , merchants , artificers , traders , husbandmen , labourers of all kindes , sea-men ; yea and all generals , commanders , collonels , captains , governours of forts , and common souldiers whatsoever , with all officers in their respective offices and imployments , do and justly may by the law of god , nature , nations , expect and receive a just , certain comfortable salary , reward , hire , maintenance and subsistence for their respective pains , workes , imployments and exercises of their callings , and hires from those that do imploy them , or for whose good they worke and serve . therefore by the self-same lawes and rules of common , naturall , morall justice and equity , all ministers and preachers of the gospell may justly expect and receive the like , from those to whom they preach ; else all others whatsoever must ex reise their respective offices , callings , trades , imployments , studies , labours freely , without expecting or receiving any stipend , wages , reward or maintenance , as well as ministers . and great reason is there that the painfull and fai●hfull ministers of the gospell should receive a liberall , comfortable , competent , setled maintenance and reward for their ministry , as well as any other callings , or professions of men , or as any officers or souldiers in the army , between whom alone and ministers i shall here only make the parallel , because they most violently oppugne our ministers maintenance ( if not their ministry too ) of all other● i have yet con●erred with . first , all able , learned , judicious , pious ministers , skilfull in the originall tongues , and learned languages , wherein the scriptures were penned ( very necessary for them to understand ) able soundly , judiciously , like workemen who need not to be ashamed , to defend the truth of the gospell , to stop the mouthes of blasphemers , heretickes , seducers , that oppugne it , and to divide and preach the word of god aright as they ought . else they hardly merit the name of able ministers , 2 cor. 3. 6. 1 tim. 1. 7. 12. 2 tim. 2. 15. & 4. 2 , 3 , 4 , 5. tit. 1. 9 , 10 , 11. but rather of pratlers and wranglers , under standing neither what they say , nor whereof they affirme , wresting the scriptures to their own and others destruction through ignorance and want of learning , 2. pet. 3. 16. ( the case of many unlearned usurpers of the office of teachers now ) all such before they can be fit for the worke of the ministry , spend sixteen or twenty years time , and hard study day and night at their books in schools , and universities , and double the years , study , industry , that most other artists ( except lawyers and physicians ) spend in fitting themselves for , and in learning their trades and professions , whereas all common souldiers , yea many officers and commanders of late times , rush just like their horses , into their worke , calling , without one years , weeks , days preparation , study or practise in the warres , learning their trade of souldiers and commanders , after they are listed , as such , by practise and experience only without study . 2. most ministers or their parents and friends are at very great expences for many years time in fi●ting them for the ministry , both in schooles and in our universities ; whereas all our souldiers and army officers were at no expence at all , receiving full pay , as such , from the first day of their listing , and many of them advance money to boot , before any practise at all or judgement in their art ; learning their military skill , not at their owne , but the peoples great costs . 3. learned ministers both before and after their admission into the ministry , are at great charges to furnish themselves with bookes and libraries , necessary for their calling : whereas our officers and souldiers are and were furnished with all sorts of armes and ammunition fitting for their calling out of the publick treasury only , which continually recruites them when lost in service . 4. the calling of the ministry requires men of far more able parts and eminency of gifts ( whereby they might gain far more worldly wealth , riches and honours in many other callings , then they do or can do by the ministry , by which they are commonly losers in respect of worldly gains ●and preferments , a thing very considerable ) then the calling of an ordinary souldier , or most warlike officers doe ; as experience manifests , and i thinke most soldiers and officers will acknowledge ; and thereupon must admit them proportionable allowance to their parts and work in the ministry it selfe . 5. ministers when once entred into their callings , are alwayes day and night upon constant duty , without intermission ; their whole lives being so taken up with study , preaching , catechizing , praying , fasting , exhorting , admonishing , reproving , comforting , visiting the sick in body , troubled in minde , resolving doubts of conscience , and other ministeriall duties as well private as publick ; that they have most of them scarce one spare day or hour all the year to imploy in other affaires , for their owne advantage in worldly things . whereas many of our army officers and souldiers lie idle in their quarters many months ( if not years of late together ) without any actuall service , and yet receive their full constant pay ; and those in actuall service and garisons , do that they call duty only by turnes ; once or twice a week ; and then but for two or three houres in a day , being then successively relieved by others ; having sufficient time every day and week not only to follow their private trades , if they please , necessary , usefull , beneficiall to others , but also to exercise merchandise and other gainfull worldly imployments and offices , to which they were never trained up , whereby most of them are grown richer then most of our ministers in halfe the space they were fitting for their ministry before they received one penny profit by it . as for our officers , they seldome do any duty , have all their men-servants listed under them , and paid by the people to do them service only , being exempt from duty ; and how seldome they have been of late times at their quarters upon their duty as souldiers , but otherwise sitting in counsell to advance their own power , estates , and pull down all above them , to intrude themselves into their places , we all see by experience ; contrary to the apostles precept , 2 tim. 2. 4. no man that warreth intangleth himselfe with the affaires of this life , that he may please ( not supplant ) him who hath chosen him to be a souldier : and to john the baptists injunction to souldiers , luke 3. 14. do violence to no man , nei●her accuse any falsely , and be content with your wages . which ungospell practises i wish they would first reforme , by conforming themselves unto this precept , before they reforme our ministers or their setled wages ; a thing beyond , if not against their calling . 6. the calling of ministers , as it is every way farre more laborious , as perillous and full of hardship as that of souldiers , 2 cor. 11. 23 , to 33. & 4. 8 , 9 , 10 , 11. 2 tim. 2. 3 , 9 , 10 , 12. & 3. 10 ▪ 11 , 12. & 4. 5 , 6 , 7. so questionlesse it is far more honourable , necessary , usefull , beneficiall to others then that of souldiers and commanders ; for they are the very embassadors of god himselfe , and jesus christ ( the m king and lord of glory , the king of kings , and lord of lords , the prince of the kings of the earth , and only potentate , to whom all other powers and kne●● must bow ) beseeching men in christs stead to be reconciled to god , 2 cor. 5. 20. the ministers , servants , messengers of jesus christ , workers together with him , stewards of the mysteries of god and the glory of christ , 1 cor. 4. 1 , 2. 2 cor. 6. 1. & 8. 23. 2 tim. 2. 24. imployed to preach to sinfull men , the unsearchable riches of christ , to turne them from darknesse unto light , and from the power of satan unto god , eph. 3. 8. act. 26. 18. to rescue their souls from the slavery and power of sin , satan , hell , death , everlasting damnation ; and make them the sonnes of god , heirs and coheirs with christ of everlasting glory and felicity in gods heavenly kingdome , through the power of gods grace and spirit working in , with , by and through their ministry on their hearts . now the calling of a souldier though it be honourable , and in n some cases lawfull and necessary , if rightly managed ; yet , it is for the most part sinfull , hurtfull , pernicious , dangerous and unbeseeming the gospell , in respect of the cause , managing , abuses thereof ; o it being accompanied with murther , violence , rapine , treachery , perjury , sacriledge , cruelty , inhumanity , profanenesse , blasphemy , contempt of god , of all sacred , civill lawes and ordinances ; ambition , treason , and the worst of sins ; tending usually ( like an overflowing deluge ) to the subversion , desolation , ruine of whole families , cities , countries , kingdomes , churches ; yea , mankinde it selfe , religion , lawes , liberties , properties ; turning whole f●amous cities into ashes , and kingdomes into golgatha . s , acheldamaes , ( fields of bloud and dead mens sculs ) very wildernesses , as the p scripture , histories and experience manifest . hence god styles great warriers and armies ; the rod of his anger , a battle ax with which he breaketh in pieces the nations , destroyeth kingdomes , and treadeth them down like the mire in the streets ▪ and then at last destroyes them in his wrath , when they have executed his judgements , for their rapines , violence and bloudy cruelty , isa . 10. 5 , &c. jer. 51. 20 , &c. they being really carried on from one war to another , out of vainglory , ambition , covetousnesse , a mad humour of false greatnesse ; et nullus supra caeteros eminendi modus ; in sua fata pariter , ac publica ; to their own and the publick ruine ; yet still under a pretext of publick good and safety ; as seneca excellently writes in his 94 epistle ( a piece worth the reading ) of alexander the great , caesar , pompey , marius , qui cum omnia concuterent , concutieb antur ; et cum mult is fuerunt mali , pestiferam illam vim , qua plerosque nocuerunt , ipsi quoque sentiunt . and indeed the profession of a souldier even in the best of men and warres , is so full of danger and pollution , that it leaves some scars of sin , and tincture of pollution on them . whence we read , that though david were q a man after gods own heart , and r fought the battels of the lord against his professed enemies by his speciall command , with constant successe ; yet god would by no means permit him to build an house and temple to him , for this very reason , because he had been a man of warre , and made great battels , and shed much bloud upon the earth in his sight ; and the 12000. israelites , who by gods speciall command went up to war against the midianites , and slew them , retu●ning with victory and great spoyle without the losse of one man though treble their numbe● , when as they came backe from the war , were all of them whosoever had killed any person , or touch●d any slain , enjoyned by god and moses , to remain without the camp seven dayes , and to purifie themselves on the third and seventh day , as unclean and polluted persons , numb . 31. 1 , 17 , 19 , 20. and all the officers , and captaines of hundreds and thousands in the host brought an oblation , what every man had gotten of jewels , of gold , chaines , bracelets , rings , ear-rings and tablets , to make an oblation for their souls before the lord , v. 48 , 49 , 50. such a stain and guilt was there adhering to their war-like calling , in this best of wars against gods professed idolatrous enemies . and may not all officers and souldiers then justly fear and find a deeper guilt of sin and stain of bloud , then was in david or those officers and souldiers adhering to their persons and profession in our unnaturall , uncivill wars , even with , and against their very christian , nearest , dearest brethren , friends , kindred , neighbours of the self-same reformed religion , and thereupon make the like or a far richer oblation then they did , not of their spoyles and gaines by war , as atonement for their souls , in stead of provoking god and encreasing their guilt , by seeking to spoil his faithfull ministers of their long enjoyed maintenance ? in all these 6. particulars wherein the calling of ministers excels in merit that of common souldiers , captaines and officers of war ; both in respect of time , study , costs , labour , diligence , parts , danger , honour , excellency , use , profit , and necessity ; ( to which i might add , that the ministers frequent teares and prayers in times of war , and judgements , are far s more prevalent , beneficiall a●d victorious then the souldiers armes ; besides their constant use and benefit in dayes of peace , when souldiers are needlesse , uselesse : ) i refer it to the unprejudiced judgements and consciences of all rationall christian men and souldiers themselves ; whether our faithfull preaching ministers be not worthy of as large , as liberall , as constant , setled , honourable , and coercive a maintenance from the people , as any souldiers , officers , captaines , collonels , majors or major generals whatsoever , if not a better and larger salary and reward then they enjoy , for the premised reasons ; when as yet some ordinary souldiers and troopers receive as much or more pay by the year , as many of our godly ministers ; and every ancient , serjeant , lieutenant , as much as the most and best beneficed ministers ; and most captaines , collonels and majors five or six times more then our ablest , best deserving ministers ; and some generall officers have received , gained more in few months or years at least , then hundreds of our meritorious ministers put together can gain in all their lives by their ministry ? how then can they tax them as covetous , oppressive , caterpillers of the people by their ti●hes and duties , for receiving only 30. 40. 50. 80. 100. 200. or 300. l. a year ( and very few of them more or so much ) from the people , by an ancient right paid once a year , when as they receive ten times more from the impoverished people , and at least the tenth part or more of all our poor ministers livings by mon●hly enforced contributions , and y●t will neither give them the tenthes of their pay and spoyles of war ( as abr●ham and others did gen. 14. 10. heb. 7. 4 , 6. 1 chron. 26. 26 , 27 , 28. ) nor ( many of them ) pay their own tithes , and endevour to hinder others , though willing , from paying them any tithes or dues , to which they have a juster right then they have to their pay and enforced contributions , against all t aneient lawes and statutes as now imposed and levied , esp●cially on the clergy , who were never taxed or charged either by u lords or commons in former ages , but only by themselves , by their o●n free grant● ▪ in parliament and convocation by speciall acts , as our records and printed seatutes manifest . or with what face , reason or con●cience they can seek to deprive them of all their tith●s , glebes and other legal setled coercive stipends , amounting to so small a value , as now they do ; when as themselves receive far more setled constant pay , levyed with the greatest rigour and extremity on the exhausted peoples every month or quarter ; and some of them have many military , besides civill gainfull offices and imployments , and that in severall kingdomes , amounting to thousands , and tenne thousands by the year , when few ministers now enjoy one or two hundred pounds a year de claro , and most not sixty , all taxes deducted ; and must hardly be suffered to hold two adjoyning petty benefices , to make up 80. or 100. l. a year , without much clamour , censure and danger of deprivation : when as they can hold so many gainful , incompetent pluralities in these necessitous times ; and when as popish , pagan , mahomitan and aegyptian priests enjoy far more then our best deserving clergy at this day , without their officers , souldiers , clamours or opposition . having thus made good the proposition by these scriptures and reasons , to which i could never yet hear the least colourable answer given ; i now proceed to answer such objections , as have been , or may be made against it . object . 1 the first objection is from mat. 10. 8. where when christ sent out his 12 apostles to preach , he saith unto them , heal the sicke , cleanse the lepers , raise the dead , cast out devils ; freely ye have received , freely give . whence some inferre , that ministers and apostles of christ , are here enjoyned by him , to preach the gospell freely , without receiving any wages , reward or recompence for it , because they freely received their power and commission to preach the gospell , without giving money or price for it . to which i answer , answ . 1. that this clause of , freely ye have received , freely give ; it relates not to their preaching of the gospell , but is annexed only to the precedent words ; heal the sicke , cleanse the lepers , raise the dead , cast out devils ; which they are commanded to do freely without any wages , hire or reward ; having freely received this miraculous power of healing the sicke , &c. from christ , who did it freely ; and that to gain credit to the truth of the gospell , which was confirmed , credited , propagated by these free miraculous workes . marke 16. 17 , 18 , 20. act. 31. 1 , to 12. & 9. 38. to 43. & 5. 14 , 15 , 16 , 17 , 18. & 13. 11 , 12. which power of working miracles when simon magus would have bought for money of peter ; he said unto him , thy money perish with thee , because thou hast thought , that the gift of god may be purchased with money . thou ●ast neither part nor lot in this matter , for thy heart is not right in the sight of god : repent therefore of this thy wickednesse , &c. act. 8. 18 , to 25. 2. he is so far from enjoyning them to preach the gospell freely without recompence , that he allowes them to take a recompence for it , closing it up with a contrary clause , for the labourer is worthy of his m●at and hire , v. 10. and recited luke 10. 8. where the objected words are omitted , as likewise marke 3. 3. our new mechanick predicants to separate conventicles , who urge this text against ministers maintenance , should , receive no money , gift or recompence for their prating from their disciples , no more then our ministers ; who yet gain far more from deluded blind followers of the blind , then many of our ministers get by their ministry ; and more then ever they ●arned by their trades before , which makes them wholly to desert them and turne tub-preachers . 4. this sentence can no wayes be truely applyed now to ministers ; for though they receive their ministry and orders freely without purchase ( which some bought for money heretofore ) yet their preparation for the ministry costs them many years study and pains , them , their friends and parents many a pound , as i sormerly proved ; whereas the apostles received the miraculous gift of healing &c. immediately by divine inspiration , without study or cost . 5. if those who receive any office , commission , or place freely ; must discharge it freely without any reward , pay , as some army officers and souldiers hence conclude against our ministers ; then all our souldiers , and other military officers by sea and land , must henceforth at least ( and should have done heretofore ) serve their country freely without receiving any pay , reward , or contributions from the people ; since i conceive few or none of them ever bought their offices , places , commissions , or paid any money for their listing ; yea then all other publike officers ( reall or pretended ) must serve their country gratis , unlesse they purchased their offices from those in late or present power ; and then they are ipso facto void by the statute of 5 e. 6. c. 16. against buying or selling of offices . now upon this condition , that all soul di●s military and civill officers will henceforth serve their country freely without pay or recompence , for the oppress●d peoples future freedome from long unsupportable monthly taxes , impositions , excises ; i dare presume all or most of our ministers will be content to preach the gospell freely to the people likewise , without tithes or other dues , for so long a time , as the souldiers and officers shall freely serve our nation ; and i suppose all ministers in scotland and ireland will do the like ; if the officers and souldiers there will first really begin the precedent . which if they here and there refuse , they must give ministers leave to enjoy their ancient tithes , dues , stipends for preaching the gospell , so long as they demand their former pay and salaries ; and renounce the objected text , as fatall to their own wages , as the ministers , unlesse they dearly bought their offices and commands , and did not freely receive them ; which if true ( as i presume it false ) very few of them would publickly acknowleuge . object . 2 the second objection ( most urged to me by some pendennis souldiers , whiles there a prisoner under their gards ) is the example of the apostle paul , who staying and preaching at corinth a year and six monthes , because he would not be burdensome , but preach the gospell freely to them without charge or reward ; wrought with his own hands , and got his living by making tents ; as is recorded , act. 18. 1 , 2 , 3 , &c. & 20. 34. 1 cor. 4. 12. & 9. 12 , 15 , 16 , 17 , 18 , 19. 2 cor. 11. 8 , 9. & 12. 13 , 16 , 17 , 18. the like he did among the thessalonians , labouring night and day , because he would not be chargeable to any of them , when he preached unto them the gospell of god , 1 thess . 2. 8 , 9. 2 thess . 3. 8. from whence they conclude , that all other ministers ought to preach the gospell freely , and to labour with their hands day and night in some other calling to supply their necessities and maintain themselves and ●amilies , that they may not be chargeable to the people . answ . to which grand argument ( requiring the first reply ) i answer , that this generall inference from p●●●s particular practise in these two churches , is very same and unsound ; for , 1. paul expresly resolves , that all apostles and minister● of the gospell have a just right and power to receive a competent maintenance as wages from the people , and most strongly proves it to be an ordinance of christ himself , in some of the objected texts , as i have at large demonstrated ▪ 2. he likewise declares ( with a salvo jure , ●s lawyers speak ) that himselfe had such a just right and power to receive wages and maintenance from the very corinthians and thessalonians themselves , as well as others , though he made no use of his power : witnesse , 1 cor. 9. 4 , 11 , 12. where thus he expostulates , have we not power to eat and to drinke , and to reap your carnall things , for so●●ing u●t● you spirituall things ? if others be part●kers of this power over you , are not we rather ? neve●thelesse we have not used this power . and 2 thess . 3. 8 , 9. neither did we eat any mans bread for nought , but wrought with labour and travell night and day , that we might not be chargeable to any of you ; not becavse we have not power , but make our selves an example for you to follow us , &c. we have much talke and crying up of late , have we not power , power , and present power , in most grandees mouthes and publick papers ( especially souldiers who carry it by their sides ) in st●ad of old language , law , liberty , right , freedome ▪ the things they say they fought for on the peoples behalf , who pay them ; which words and things , have we not , the greater cry of power , &c. hath made us not to have and quite swallowed up . i wish all such who presse these texts against ministers tithes , and most use these words have we not p●wer , ( if derived from god , or the apostle who thrice mentions it in these texts ) would only use and speake it in the apostles sense and language , ( if not assuming , usurping , but utterly disclaiming the reall practise and abuses of it in his self-denying words ( worthy to be written in capitalls that all persons of , or in power may now read and practise it ) never thelesse we have not used this power , but wrought with labour and travell night and day , that we might not be chargeable to any of you , to make our selves an ensample for you ( ministers ) to follow us : then we should be no longer over-charged with endlesse taxes , excises , &c. by , for , or from any who have power , nor grieved with any fresh changes of lawes , church , government or ministers setled maintenance , but be a free state and nation indeed , as some have long promised to make us , but still the quite contrary way in direct opposition to the apostles , neverthelesse we have used and will still use this power , that we might be chargeable ( yea very chargeable ) to every of you : therefore no wonder our ministers ( in their affected sense ) do the like by their example , in exacting of their tithes and dues , till they disclaime the use of their iron power , in imposing , levying new taxes and excises , on ministers as well as people , in strange untroden wayes , to pay their own and souldiers salaries to support their self-●reated power in the highest strain of exercise , which they condemne in ministers in a far more inferior degree ; who questionlesse may lawfully make use of it , as paul himselfe might have justly done , as he resolves , though he suspended its naturall exercise . 3. paul records 4 speciall reasons why he made no use of this his evangelicall power , but laboured with his hands . 1. that he might not hinder the gospell of christ among the corinthians , 1 cor. 9. 12. they being then most of them pagans , the rest but newly converted to the gospell by his preaching , and all of them very worldly and ●ovetous , as he insinuates , 1 cor. 4. 12 , 13 , 14. & 7. 30. 31 , 32. & 11. 7 , 8 , 9. & 12. 10 , to 21. 2. that he might not seem to abuse his power in the gospell in the opinion of these covetous worldlings , 1 cor. 9. 18. 3. that he might adde to his glory , in undergoing necessities for christ , wherein he gloried ; and adde to his future reward , 1 cor. 9. 15 , to 27. & 12. 10 , to 13. 4. and principally , to cut off occasion of slander and reproach from some false apostles , and deceitfull workers and ministers of satan , transforming themselves into angels of light , ( who sought occasion to slander him ) counting his preaching very contemptible , him to be none of christs , and a very reprobate , 2 cor. 10. 7 , 10 , 12. & 13. 6 , 7. ( as some now esteem our ministers ) seeking a proofe of christ speaking to him , c. 13. 3. ( as they do in our ministers ) glorying ( as some of the same tribe do now ) that they preached the gospell freely , and wrought with their own hands ; whereupon he addeth , that wherein they gloryed , they might be found even as he , 2 cor. 11. 12 , 13 , 14. which false apostles and dissembling hypocrites for all their brags , did yet enslave , take of them , fleece and abuse them , more then any faithfull ministers , and yet they patiently endured it ; as he there thus insinuates , v. 20. for ye svffer if a man bring yov into bondage , if a man devovr yov , if a man take of yov , if a man exalt himselfe , if a man smite yov on the face ▪ taxing their wisdom : for ●his asinine sottish stupidity ; when as neither paul himselfe , nor titus , nor any other of those ministers he sent unto them , did either burden , or catch them with guile , or make a gain of them , as these false apostles , domineering hypocrites , and ministers of satan did ; 2 cor. 12. 16 , 17 , 18. these were the reasons expressed by him , why he took no wages of the corinthians , and supported himselfe with his own labor . but this is not our ministers case , after our so long enjoyment of the gospell , and their enjoying of a setled maintenance by tithes and glebes x about 800. years space , so long since setled on them by our devout saxon kings , and continued ever since . when our ministers have the self-same reasons as paul had , to move them to pursue his objected practise ; i doubt not but they will chearfully imitate it , for the advancement of the gospell , and winning souls to christ . the reason why he exercised not this power among the thessalonians , labouring amongst them night and day to support himselfe , was much different from the former ; thus recorded by him ▪ 2 t●●ss . 3. 7 , to 15. when he was among them he heard , that there were some who walked disorderly , working not a● all , bvt were bvsy bodies ( just such as o●●●●ew preaching weavers , ginger-bread-makers , smi●h● , souldiers , and other mechanickes are , who give over thei● trades and working , to busie themselves only in gathering new conventicles , new moulding our church , state , and preaching openly and in corners every wh●re to carry on their own worldly designes : ) whereupon he then commanded them that if any ( such busie-bodies ) would not worke ( but forsake his calling ) neither should he eat : ( a very good gospell-law , if duly executed , to quell all such busie-bodies ) and upon this occasion , not because he had not power , but to make himselfe an example for them to follow , ( and encourage these busie-bodies , with all other loyterers to labour ) he refused to eat any mans bread freely , but wrought with labour and travell night and day , that he might not be chargeable to any of them . and b●cause this his example did not reforme whiles he was present , but some such idle bodies still continued their practise notwithstanding ; he gives them this new precept in and by this epistle , vers . 14. now them that are such we command , and exhort by our lord jesus christ ( and o that our prating busie-bodies who step out of their own callings into other mens and ministers too , would hearken and obey him ! ) that they with quietnesse worke , ( or , do their own worke , as some translators render it , not other mens ) and eat their own bread : ( not live upon other mens trenchers , sweat or labours , as thousands do now ) and , if any obey not our word , signifie ( or note ) that by an epistle , and have no company with him ( then he will be a separatist in good earnest ) that he may be ashamed ; yet count him not as an enemy , but admonish him as a brother . if our ministers working with their own hands at our preaching m●chanicks trades , would reduce them to follow their trades , and give over busying themselves in ministers and other mens publick callings and state-affaires , i presume many of them would fall a working for a time for such a good end : but ●ince p●uls own example in this kind did not reclaime such busie-bodies then ; whereupon he prescribed another more effectuall remedie , if duely put in execution by ecclesiasticall and civill magistrates : our ministers ( who have lesser hopes to reclaim them now by such a practise , which would give scandall unto many , and make them neglect their proper function ) have neither reason , nor precept to follow this his singular voluntary precedent upon this ground of his , which is no way●s binding to them . 4. though paul himselfe then laboured among the corinthians and took no wages from them ; yet he received wages from other churches at the same time , to supply their lacke of service unto him ; 2 cor. 11. 8 , 9. which by way of sarcasme ( to upbraide their covetousnesse , tenacity and ingratitude towards him ) he calls , robbing of other churches ; because it was to doe them service , not those churches : not that it was robbery indeed ( as some ignorant asses judge it who understand not rhetorick and eloquence ) for in the next verse he styles it , a supply ; and phil. 4. 10 , 15 , 18. a communicating to his nec●sities ; a well-doing , a fruite abounding to their account , as well as to his rejoycing , an odour of a sweet smell , a sacrifice acceptable and well-pleasing unto god ; and wages in the self-same text ; therefore no unlawfull robbery . 5. though the niggardly co●inthians saved their purses by pauls labour and free preaching , yet they gained no honour , but disgrace and sharp censures from him for it : witnesse 1 cor. 4. 11 , 12 , 14. even unto this present houre we both hunger and thirst , and are naked , and are buffeted , and have no certain dwelling place ; and labour working with our own hands , &c. i write not these things to shame you , but as my beloved sonnes i admonish you : ( of their harsh , ingrate , despitefull carriage towards me , which makes my condition so uncomfortable : ) which he thus seconds , 2 cor. 11. 7 , 8. have i committed an offence in a●asing myselfe , that you might be exalted , because i have preached the gospell of god freely ? i robbed other churches , taking wage● of them to do you service . and ch . 12. 12 , 13 , 14 , 15. t●uly the signes of an apostle were wrought among you in all patience , in signes and wonders , and mighty deeds ; for what was it wherein ye were inferior to other chvrches , except it be , that i my self was not burdensome to you ? forgive me this wrong : behold , the third time i am ready to come to you , and i will not be burdensome to you , for i seek not yours but you , &c. and i will very g●adly spend and be spent for you , though the more aboundantly i love you , the lesse i be loved . whence all may learn , that it is a great disparagement , stain and certain signe of want of love both to the ministers and ministry of the gospell , for any church or people to suffer or enforce their minister to hunger , thirst , be naked , and to have no certain dwelling place , and to labour working with his own hands , that he may preach the gospell freely to them : and such kinde of ungratefull , ungodly people , who cause ministers thus to spend and be spent for them , will be so far from loving or respecting them for it , that the more they love them in this kinde , the lesse they will probably love them again , as the corinthians did paul : who traduced and slandered him , as no true apostle , a weake contemptible preacher , and a very reprobate , in stead of commending him for his extraordinary paines and cost , in preaching freely to them , 2 cor. 10. 10. & 12. 11 , 12. & 13. 6 , 7 , 9. who then would hearken to , or gratifie such perverse beasts , and unthankfull hypo●rites , though appearing in the shapes of saints , and notion of the godly party , ( or rather un●odly faction ) against our ministers and their maintenance ? 6 though paul thus laboured night and day with his own hands to maintain himself and preach the gospell freely , yet it followes not hence , that all other ministers now should do it . 1. because he being an inspired apostle and able to preach by immediate inspiration and revelation from god without study or premeditation ( as is probable ) his labour in this kinde , was no hindrance to his diligent , constant , powerfull preaching . but no ministers now ( being thus immediately inspired ) must study and meditate day and night for what they preach , and examine their doctrines seriously by gods word before they vent them : whence paul enjoynes even timothy himself , 2 tim. 3. 13 , 15 , 16. to give attendance to reading , to exhortation to doctrine , to meditate upon these things , and give himselve wholy to them , that his profi●ing might appeare to all men : and to take heed unto his doctrine : which he could not do , if he should labour night and day with his hands as paul did , to support himselfe and preach gratis : wheresore he tels him , 2 tim. 2. 4. that no man that warreth ( a spiritual warfare as he and other ministers do ) intangleth himself with the affaires of this life ; that he may please or serve him who hath chosen him to be a souldier . a direct inhibition to ministers to follow pauls precedent ; who cannot serve and please god in their ministry , if they labour day and night in mechanick trades for their living . and upon this ground ( which is very observable ) the very apostles themselves , act. 6. 3 , 4 , 5 , 6. calling the multitude to them , said , it is no [ reason ( pray marke it ) that we should leave the word of god and serve tables ( much lesse worke day and night at a mechanick trade : ) wherefore br●thren looke ye out seven men of honest report full of the holy ghost and wisdome , whom ye may appoint over this businesse : bvt we will give ovr selves continvally to prayer , and to the ministry of the word : and the sa●ing pleased the whole mvltitvde . from which texts it is clear , 1. that the apostles themselves resolve , that they could not exercise the very antient office of a deacon in serving tables , and attending on widowes and other poor , aged , impotent saints , without neglecting , or giving over preaching of the word : much lesse then can ministers labour day and night with their hands at some trade , to maintaine themselves and families , without neglecting and desisting the ministry . 2. that the apostles and ministers ought to give themselves wholly and continually to prayer , preaching , meditation , reading , and their ministeriall duties , and must not therefore attempt or intermeddle with secular imployments and callings . 3. that the apostles themselves have punctually resolved , and all the primitive christians unanimously assented to it ; that it is not reason , that they should leave preaching the word of god , so much as to wait upon widowes and poor people at their tables : whereupon they elected seaven deacons to discharge that office . therefore it is far lesse reason , and they are most wicked and unreasonable men without faith or charity , from which god deliver us , and all his ministers , 2 thess . 3. 2. who urge it ) to enforce all our ministers to neglect and forsake their ministry , preachings , studies now , to follow handicraft trades to get their livelihood , that so they might preach freely to the people without any recompence . 2. all godly ministers and people in all ages , and the very objectors themselves of late years have extremely condemned , censured our bishops and prelaticall clergy , together with popes , popish prelates and clergy men for intermedling with , and executing civill offices , imployments and worldly affaires , which necessitated them to neglect the preaching of the gospell , and their ministeriall duties ; whereupon not only many ancient and late councels , synods , but acts of parliament , have specially prohibited them , to be privy counsellers of state , judges , justices of the peace , lord chancellers , treasurers , keepers of the privy seal , stewards of courts , commissioners ; and our very last parliament by severall late acts disabled all bishops from sitting as peers in parliament , and them with all other clergy men , to execute any temporall office , as y incompatible with their spirituall function and an impediment to their ministry : according to the old proverbiall verse , pluribus intentus minor est adsingula sensus . which i have proved at large by testimonies in all ages , in my breviate of the prelates intolerable vsurpation ; printed anno. 1637. my vnbishoping of timothy and titus ; and antipathy of the english prelacy to monarchy and vnity , anno 1641. therefore to force our ministers to become mechanickes , and give themselves wholly to wordly callings or imployments incompatible with their professions , must needs be an irrationall , unchristian project , unworthy the profession or professors of the gospell , not justifiable from pauls example in them that would enforce it . 3. if this precedent of paul be a sufficient argument to prove , that our ministers ought to worke for their living , and to preach the gospell freely without any reward or coercive maintenance ; i shall then by the selfe same reason prove , that all officers and souldiers of the army who make this objection , and all our publick civill officers approving it , ought likewise to fight and discharge their offices without pay or salary , and to worke with their own hands to get their livings , without oppressing the people with any contributions of excises to maintaine them . 1. because ministers are both of one profession in severall senses , to wit , souldiers , 2. tim. 2. 3 , 4. as i have formerly proved : therefore to fare both alike in respect of pay or hire . 2. because god records in scripture , ezech. 29. 18. that nebuchadnezzar king of babylon ( even by gods appointment ) caused his army to serve a great service against tyrus ; every head was made bald , and every shoulder was peeled . yet had he no wages , nor his army for tyrvs , for the service that he served against it . if nebuchadnezzar and his army served god freely against tyre . without wages many years ; should not our present army and officers much more serve god and their country freely without wages ? true it is , god gave them ( after their service fully ended ) not any taxes or contributions from their own country-men or nation , but the land and spoyle of egy●● for their wages , because they ●rought for him , verses 19 , 20. and if our officers and souldiers will have such wages , it must only be the lands and spoyles of forain egyptian enemies , not our churches , or crowne land or revenue ( formerly easing the peoples taxes , and defraying all garrisons , and ordinary publick expences ) which they now claime and enjoy for arrears of pay . 3. nehemiah , both a godly souldier , generall and governour of his people records this for his own honour , and others imitation . neh. 5. 14 , 15 , 16 , 17 , 17 , 18 , 19. moreover from the time that i was appointed to be their governour in the land of judah from the 20. even to the 32. year of ataxerxes the king ; even twelve years , i and my brethren have not eaten the bread of the governor . but the former governours that had been before me were chargeable and had taken of them bread and wine , besides forty shekels of silver ; yea even their servants bare rule over the people ; bvt so did not i ( marke the reason ) becavse of the fear of god. yea , also i continued in the worke of this wall , neither bovght we any land ( as many officers and souldiers do now ) and all my servants were gathered thither unto the worke . moreover there were at my table an 150 of the jewes and rulers , besides those that came unto us from among the beathen that were about us . now that which was prepared for me dayly was one oxe , and six choyce sheep ; also fowles were prepared for me , and once in ten dayes store of all sorts of wine ; yet for all this required not i the bread ( that is , the allowance , salary and revenue ) of the governor ( observe the ground ) becavse the bondage was heavy on this people ( and hath it not for 12. years space , or more , and still is as heavy or heavier upon us ? ) thinke upon me my god for good according to all i have done for this people . here was a worthy governour , generall , magistrate and souldier , really fearing god , and tendering the ease , liberty and welfare of the people , in good earnest , who with all his officers and souldiers for 12. years space together , though he and they laboured constantly in building the wall of jerusalem , and he was at so great expence each day for his own table , as governour , yet took no free-quarter , bread , wine , money , wages or salary from the people , as other governours and officers before them had done ; and that because of the fear of god , because the bondage was great upon the people ; expecting only a reward from god. i may safer argue from this scripture precedent ; ergo , all our governours , generals , officers , souldiers fearing god , during all our 12. years wars , and as long as they and our bondage shall yet continue ; are bound to serve their country freely without taking free-quarter , corne , wine , money , wages , contributions or excises from the people ; and ought not to purchase any lands ; and by consequence are thereupon obliged in conscience to make restitution of all the free-quarter , pay , lands , woods , rents , rewards and publick revenues they have received for their pay , arreares , or rewards of service , expecting their reward only from god hereafter . and so much the rather , because z sir william lewes , mr. denzill holles and col. walter long , 3. of the xi . members falsely impeached by the officers and army : an. 1647. for engrossing much of the publike treasure , and giving no accompt of what they had received ; were so generous and truely noble , as in their accompts ( long before passed and allowed by the commons house ) to demand no pay at all ; the first , as governour of portsmouth ; the other as collonels in the army under the earl of essex ; mr. holles refusing to accept of the thousands voted him out of the kings revenue for recompence of his former wrongfull imprisonment by the king for his countries good service in parliament . whose precedents their accusers ( at least ) are as far bound to imitate in this kinde , as our ministers are st. pauls . upon which confiderations , i now refer the verity and solidity of this argument from pauls example to the judgements , consciences of all officers , souldiers and others formerly triumphing in it , who upon second thoughts must needs disclaime their own pay , and salaries for the future , or else renounce this grand objection as ridiculous and irrationall . object . 3 the third objection is from the 3 epistle of john vers . 5 , 6 , 7. where john writes to gajus ; beloved thou dost faithfully whatsoever thou dost , both to the brethren and to strangers : which have born witnesse of thy charity ( or liberality ) before the church , whom if thou bring on forward on their journey thov shalt do well , because that for his name sake they went forth , taking nothing of the gentiles . whence some may inferre ( though i heare not this text urged by any ) that ministers ought now to preach the gospell freely to the people , and to take nothing of them ; because john nentions some such that in his time preached to the gentiles taking nothing of them . to which i answer , answ . 1. that this text questionlesse was meant of paul ( the apostle of the gentiles , and his companions timothy and titus , who took nothing of the corinthians , 2 cor. 12. 14 , 15 , 16 , 17 , 18. ) seeing gajus was not st. pauls companion sometimes , being converted and baptized by him , act. 19. 29. & 20. 4. 1 cor. 1. 14. but expresly styled by him , rom. 16. 23. gajus mine host and of all the chvrches ; living then at corinth , where paul preached freely ; to whose precedent i have given a sull satisfactory answer already . 2. it is evident , that this gajus ( for some time at least ) lodged paul and other brethren ; and was not only faithfull , but charitable and liberall towards them , though the other corinthians were not . 3. st. john addes , vers . 8. we therefore ovght to receive svch , that we might be fellow helpers to the trvth ; wherein he concludes it to be a duty incumbent upon all christians , to receive , encourage , accompany and be charitable and liberall to the apostles and ministers of the gospell , thereby to be fellow-helpers to the truth , which otherwise they shall much hinder . so as this scripture fully warrants my proposition , not oppugnes it . object . 4 the fourth objection , is the opinion of our famous english apostle , john wickliffe , who held tithes , and ministers maintenance to be meer almes , whose opinion is largely defended by eminent john hus , in mr. fox his acts and monuments ; edit . 100. vol. 1. fol. 602 , to 605. therefore not due to ministers , but detainable , or payable only at the meer wils of the people , as meer almes to beggers are , which are arbitrary . whereto i answer , answ . 1. that tithes and ministers maintenance , are not pure almes , nor so styled , by wickliffe , hus , or augustine , or chrysastome ( whom hus citeth ) as if ministers had no right unto them for their paines , as a just debt , hire or wages ; or , as if men might detain them at their pleasure ; since we are expresly not only exhorted , but commanded both in the law and gospell , to give almes to those that want them , and that as debters to them so far as our abilities and their necessities require , rom. 12. 10 , 13 , 20. & 15. 27. 1 cor. 16. 1 , 2. 2 cor. 8. & 9. throughout . heb. 13. 16. 1 tim. 6. 17 , 18 , 19. ephes . 4. 28. luke 18. 22 , 23. & 19. 8. gal. 2. 10. compared with deut. 15. 4 , to 12. exod. 23. 11. levit. 19. deut. 24. 19. prov. 19. 19. & 22. 9. & 28. 27. & 31. 20. eccles . 11. 1. dan. 4. 27. yea the lawes and statutes of our land , expresly enforce and compell men to contribute to the poor as they shall be assessed ; as well as to pay tithes or taxes ; as you may read in rastals abridgement , and daltons justice of peace ; title poor . but they are styled poore almes in three other respects . 1. because , they were originally given by people to the ministers that mere needy , out of charity and compassion for gods sake , as well as for their work sake . 2. because ministers after their own wants supplyed , did use to distribute part of them to the poor and needy , as almes , and are obliged still to do it . 3. because they are poor almes in respect of god , as all other goods of fortune are ; which we both begge and receive from god ; and in this respect they write , evrry man as well kings as emperours , as ministers and priests , are beggers of god. 2. as they styled tithes almes in these respects , so they likewise granted almes to poore people , and tithes likewise to be a debt ; for every man duly giving almes , doth as he ought to do ; and so he that giveth tithes . 3. whereas they alledge , that neither doth debt utterly exclude the purity of almes before god : and that it is no. argument , that if the curate do performe his corporall ministry , that he ought therefore to challenge tithes by any civill title : because that as well on the behalfe of him that giveth the tithes , as also in the behalfe of the curate , every such ministry ought freely to be given , and not by any civill exchange . i conceive it both a fallacy and errour in them , being a just debt which may be demanded by a divine and civill right too , when and where setled by a civill law , though freely to be given to the minister , without coertion or suit of law both in point of conscience , and by way of civill exchange too , out of a civill compact or contract . and thus much in confirmation of the first proposition , and refutation of all arguments , i yet know made against it . chap. ii. i now proceed to the proof of the 2. proposition , wherein the hinge and marrow of the controversie concerning tithes is included . that the maintenance of the ministers of the gospell ( and of places and houses for gods publick worship ) by tithes , glebes , oblations ( yea and spoyles won in battle by generals , collonels , captaines and souldiers ) is not only lawfull and expedient , but the most fitting , rati●nall and convenient maintenance of all other , warranted by direct precepts and precedents , both before and under the law , which doth no wayes abolish or condemne , but approve and confirme this way of maintenance . before ever the leviticall or ceremoniall law was instituted ; as the godly patriarchs built al●ars and houses for publick worship unto god , gen. 4. 3 , 4. & 8. 20. & 12. 7 , 8. & 13. 4 , 18. & 22. 9. & 26. 25. & 28. 20 , 21 , 22. & 33. 20. & 35. 1 , 3 , 7. so they likewise gave tithes to the priests of god. the very law of nature , z engraven in their hearts , before any written morall or ceremoniall law , dictating thus much to them , that , as there was a god who created them , in whom they lived , moved , and had their being ; so likewise this god was to be solemnly worshipped by them , as well in publick as private ; by way of homage , gratitude , and bounden duty , psal . 95. 1 , to 8. & 100. 1 , 2 , 3 , 4. isa . 17. 7 , 8. act. 17. 26 , 27 , 28. which worship of his ( expecially when men multiplyed into great and many families , villages , cities , kingdomes , republicks ) could not be decently , orderly and constantly performed in publick , without appointing some certain times and places of worship ; a some certain holy persons and priests to discharge the publick duties and solemnities of their worship ; and some convenient certain portion out of their estates for the maintenance and encouragement of those priests in the execution of their office , on which they were to give attendance . upon which grounds , as the patriarchs before the law from the very creation , ( as b ●any divines infer from gen. 2. 2 , 3. exod. 6. 22 , to 27 & 20. 11. & 31. 17. deut. 5. 14. heb. 4. 4. ) dedicated every seventh day to gods peculiar worship , by his example and prescription ; so they likewise offered a certain portion of the fruits of their ground , fields and flockes to god in sacrifice , as a tribute due to him , by and from whom they received , enjoyed all the rest they had . whence the scripture expresly records of cain and abel ( the two first borne of the world ) gen. 2. 2 , 3 , 4 , 5. that cain being a tiller of the ground , brought of the fruites of the ground an offering to god ; and that abel being a feeder of sheep , he also brought of the firstlings of his flocke , and the fat thereof for an offering unto the lord. and as most conceive their father adam did before them , by whose precept and example they did it : and after them we read , that noah built an altar unto the lord , and tooke of every clean beast , and of every clean fowl , and offered burnt-offerings on the altar , when he went out of the arke , gen. 8. 20. ( which he and his ancesters from the creation in all probality usually practised , though not specially recorded by moses , no more then many other memorable accidents and actions , for brevity sake ) . now these clean beasts and fowles which he sacrificed entring into the arke by sevens : that is , seven of every sort : gen. 7. 2 , 3. he offered one of each kinde at least ( and so one of seven ) unto god , who consecrated and reserved one day of seven from the creation to himselfe . what proportion of their goods , abraham , isaac and jacob offered on their erected altars in sacrifice to god , is not expressed , though probably it was such as god afterwards prescribed the israelites , their posterity , not long after by his written law in moses time , augmented upon any extraordinary emergent occasion , though never diminished from its usuall rate . and for the priests encouragement ( directed by the very dictate of nature and reason in forming them , that every labourer was worthy of some competent hire , as christ resolves mat. 10. 10. luke 10. 17. ) they pitched upon c the tenth of their encrease and gaines of every kinde , as a competent and fitting allowance , guided therein by divine inspiration ( as is most probable , if not infallible ) it being the self-same proportion , god himself afterwards prescribed and ratifyed by his own written law in the old testament , and approved in the new , as i shall manifest by these ensuing scriptures . 1. that tithes were paid and vowed to god by the religious patriarchs before the aaronicall priest-hood instituted , or leviticall law given , is undeniable by two scripture instances : the first of them is thus recorded , gen. 14. 17 , 18 , 19 , 20. that abraham returning victoriously from the slaughter of chederlaomer and the : kings that were with him ; melchisedec king of salem met him , and brought forth bread and wine , and he was the priest of the most high god : and he blessed him and said , blessed be abraham of the most high god , possessor of heaven and earth ; and blessed be the most high god , which hath delivered thy enemies into thy hand . and he gave him tenthes of all. this history is thus recited and amplifyed in the new testament , heb. 6. 20. & 7. 1 , &c. jesus , made an higb priest for ever after the order of melchizedec king of salem , priest of the most high god , who met abraham returning from the slaughter of the kings , and blessed him : to whom abraham gave a tenth part of all ; first being by interpretation . king of righteousnesse , and after that also king of salem , which is king of peace : without father , without mother , without descent , having neither beginning of dayes nor end of life , but made like unto the son of god , abideth a priest continually . now consider how great this man was unto whom even the patriarch abraham gave the tenth of the spoyles . and verily they that are of the sonnes of levi , who receive the office of the priest-hood , have a commandement to take tithes of the people , according to the law , that is , of their brethren , though they come out of the loynes of abraham : but he whose descent is not counted from them received tithes of abraham , and blessed him that had the promises . and without all contradition the lesse is blessed of the letter . and here men that die receive tithes , but there he [ received them ] of whom it is witnessed that he liveth . and as i may so say , levi also who receiveth tithes , paid tithes in abraham . for he was yet in the loynes of his father , when melchisedec met him . if therefore perfection were by the leviticall priest-hood , ( for under it the people received the law ) what further need was there , that another priest-hood should rise after the order of melchisedec , and not be called after the order of aaron ? for the priest-hood being changed , there is of necessity a change also of law &c. i shall draw my observations and arguments concerning tithes from both these scriptures recited , and then answer the maine ( if not sole ) scripture objected against tithes , drawne from the close of the apostles words . 1. it is undeniable from these texts , that abraham the father of the faithfull , is the first person we read of who gave and paid tithes , recorded both in the old testament and new , for his greater honour and the imitation of all the faithfull . 2. that he gave and paid tithes to melchisedec , the first priest of the most high god , mentioned in sacred writ . who this melchisedec should be , there is great controversie among the learned ; some affirming him , to be sem ; others a canaanitish king and priest of that name , and d dr. griffith williams very probably and strongly arguing him , to be christ himselfe , then appearing to abraham in his humane shape . i shall not decide the controversie : certaine it is , he was either christ himselfe , or rather a reall type of christs and his eternall priest-hood ; as the apostle oft resolves . 3. that he was a priest of a far , ancienter , better and more excellent order , then the leviticall priest-hood ; and that this payment of tithes was long before the law given by moses for payment of tithes to the leviticall priests ; and before their order instituted . therefoore tithes ar● not meerly nor originally in their nature jewish or leviticall , ( as some rashly now averre ) nor eternally abolished as such by christs incarnation , and priest-hood , they being originally paid and given , not the leviticall priests but to m●lchisedec , who was either christ himsel●e , or a type of him and his priest-hood , not of aarons . 4. that this melchisedec , as he had neither beginning of dayes , so he had no end of life , but was made like the son of god , and abideth a priest continually ( in e respect of the truth he typifyed ) as christ himselfe doth , of whom he was a type , who hath an endlesse life ; and because he continueth ever , hath an unchangeable priest-hood ; and is by the very oath of god , made a priest for ever after the order of melchisedec , heb. 6. 20. & 7. 3 , 8 , 13 , 15 , 16 , 17 , 21 , 24 , 25. psal . 110. 4. therefore tithes being first paid to such an everliving , everlasting , unchangeable priest and priest-hood , for the execution thereof ; may and ought to continue and abide for ever , as long as the priest and priest-hood do : and if so , then tithes are still due and payabie to the ministers of christ under the gospell by all the f spirituall seed of faithfull abraham , as well as he and his sonnes after the flesh to the leviticall or aaronicall priest-hood whiles in being ) and that in the right of christ , they being ambassadors representing his person , beseeching men in christs stead to be reconciled to god , 2 cor. 5. 20. 21. forgiving men in the person of christ , 2 cor. 2. 10. and in whose persons christ himselfe still speaks unto men , 2 cor. 13. 3. whence christ himselfe averres , verily , verily i say unto you , he that receiveth whosoever i send , receiveth me ; and he that receiveth me , receiveth him that sent me : he that heareth you , heareth me ; ●and he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me , matth. 10. 40. luke 10. 16. joh. 13. 20. that what ever is given or paid to them for their ministry is given and paid to himselfe , matth. 10. 42. & 25. 35 , to 41. and is a sacrifice aeceptable and well-pleasing unto god , philip. 4. 18. 5. that abraham gave tithes to melchisedec for the execution of his priestly office ; and that not in offring any carnall or leviticall sacrifices to god for him upon an altar , but only for blessing him , and rendring thankes and blessing to the most high god for his victory ; which being one chief part of the ministers of the gospels duty still continuing even to blesse the people , and to praise and blesse god for them , and their successes in spirituall and temporall things , rom. 1. 7 , 8 , 9. & 10. 24. 1 cor. 1. 3 , 4 , 5. & 16. 23. 2. cor. 1. 1 , 2. 3. & 9. 10 , 11. & 13. 14. gal. 1. 2. & 6. 18. ephes . 1 : 1 , 2 , 3 , 16 , 17 , 18. & 3. 14 , to the end . & 6. 23 , 24. phil. 1. 2 , 3 , 4. & 4. 20 , 23. col. 1. 2 , 3 , 9. to 14. & 4. 18. 1 thess . 1. 1 , 2 , 3. & 2. 13. & 5. 23. 28. 2 thess . 1. 2 , 3 , 11 , 12. & 2. 13 , 16 , 17. & 3. 18. 1 tim. 2. 1 , 2. heb. 13. 25. 1 pet. 1. 2 , 3 , 4. & 5. 14. 2 pet. 1. 2. revel . 5. 12 , 13. as likewise to blesse the sacramentall bread and wine for their use , 1 cor. 10. 16. mat. 26. 26. typifyed , as most hold , by the bread and wine melchisedec brought forth to abraham : is a convincing argument to me , that tithes are no way leviticall or jewish in their primitive institution , or intrinsecall nature , but rather evangelicall ; and are as justly due and payable by all beleeving sons and children of faithfull abraham , to the ministers of the gospell for blessing them , and praying , blessing , and praysing god for them , and other ministeriall duties , as they were by abraham to melchisedec , for performing the self-same priestly duties towards him . 6. that the scope of the apostle in the hebrews , being to prove the honour , dignity and excellency of the order of melchisedecs ( and by consequence of our saviours ) priesthood above aarons ; useth this as one demonstration thereof : 1. that he received tithes of the patriarch abraham himselfe , heb. 7. 2 , 4 , to 11. whereas the leviticall priests received tithes only of their brethren , that came out of the loynes of abraham . 2. that even levi himselfe who received tithes of his brethren , paid tithes in abraham , ( being then in his fathers loynes ) to melchisedec , as his superiour , even as the levites under the law paid the tenth of their tithes to the priests , as their superiours , numb . 18. 26 , 27 , 28. and this payment of tithes to melchisedec , he recites in the gospell no lesse then five severall times one after another , insisting longer on it then on any other argument , to prove the preeminency of melchisedecs priest-hood above aarons . whence it undeniably followes , 1. that tithes are not originally jewish and leviticall . 2. that the receiving of tithes by faithfull ministers now , is no disparagement , but an honour to their ministry and function , as well as to melchisedecs heretofore . 3. that ministers receiving tithes now , doth no more prove their ministry to be judaicall or leviticall , then it did melchisedecs priest-hood , put in contradistinction to it , and exalted above it by the apostle , even by the very receiving of tithes from abraham . therefore those jesuited and anabaptisticall furies against tithes , who raile against our ministers and their ministry as jewish and aaronicall because they receive tithes , and urge this as a disparagement to their persons and ministry , rejecting tith-receiving ministers , as antichristian and unlawfull ; doe herein argue point-blank against the apostle , and thereby conclude melchisedecs ( and by consequence our saviours priest-hood after the order of melchisedec ) to be jewish , antichristian , dishonourable and unlawfull , because melchisedec received tithes , which to do is the highest blasphemy . 7. that the apostle informes us , that god had never but two orders of priests in the world . the first , after the order of melchisedec in abrahams dayes ; discontinued under the law for a time , but revived again in our saviour christ , and continuing now for ever in him , compared here to melchisedec , especially in his nature , the seat of his kingdome , the perpetuity of his life , his sacerdotall blessing and in the right of tithes ( as hemingus on the place observes . ) the second , after the order of levi and aaron , abolished and changed by christ ; and that tithes were paid and belonged of right to both these orders of priests , for the exercise of their function by gods own approbation and appointment ; as a just , fitting , righteous maintenance and reward ; which since they cannot now be paid to christ himselfe in person , being ascended into heaven , and there sitting at gods right hand , a great high priest for ever after the order of melchisedec ; there is great justice and reason , they should be still paid to , and be received by his ministers , whom we have alwayes with us ( as well as the poore ) who are vicegerents and g stewards , with whom he hath promised to be alwayes present to the end of the world , mat. 28. 20. and that as the properest , justest , best and fitting maintenance of all other , appointed , prescribed by god , and paid by abraham and all the faithfull , before , under the law , and is recited , justifyed , allowed , and no wayes condemned or ab●ogated by the apostle and gods spirit under the gospell . and therefore those who inconsiderately revile and declaime against tithes as h heavy yoakes , jewish burdens , an unequall , unrighteous , wrangling , troublesome maintenance , &c. do herein blasphemously traduce and censure the very wisdome , justice , discretion not only of abraham , and all the faithfull servants of god , approving and paying tithes in former ages , but of god himself who prescribed them , and of the apostle pleading for them , as appertaining to both these orders of gods priests for their maintenance . 8. here is one notable observation for all the officers and souldiers of the army seriously to consider ( and o that god would fix it effectually on their spirits ! ) that abraham the father of the faithfull ( as the gospell styles him , rom. 4. 16. ) returning victoriously from the first warres we read of in the world , gave the tenth of the spoyles taken from the enemy in the warres , to melchisedec the first priest of the most high god we finde in the word or world , and an expresse type of christ , our only high priest , if not christ himselfe , as some affirme : to teach all generals , officers , souldiers , who professe themselves the sons or children of abraham after the faith , to do the like : and ( which is very considerable ) though this victorious generall and souldier was urged by the king of sodome , to take all the spoyle and goods he had taken and rescued from the enemy to himselfe , and to give him only the persons rescued ; which he magnanimously refused , saying , i have lift up my hand unto the lord , the most high god , possessor of heaven and earth , that i will not take from a thread even to a shoe-latchet , and that i will not take any thing that was thine , lest thou shouldest say , i have made abraham rich , gen. 14. 21 , 22 , 23. ( and o that all commanders and souldiers now , were as conscionable and just in performing their oathes , covenants and vowes , made with hands lifted up unto the lord , as faithfull abraham was ! ) yet he would not renounce , nor give away gods and the priests portion upon any condition ; but gave the tenth of all the spoyle to them , restoring only the surplusage . and should not our generals , officers and souldiers in these dayes ( who professe and style themselves , the eminentest and most precious saints , and spirituall seed of faithfull abraham ) more really prove themselves such indeed , to god , the world , and their own consciences , by giving the tenth of all their spoyles and gaines of warres to god and his faithfull ministers ( which i never heard one of them yet did ) and making good of their solemne oathes and covenants to god , ( whereof this was one clause i that they shall sincerely , really and constantly endeavour in their severall places and callings , the preservation of the reformed religion , from utter ruine and destruction agai●st all the treacheries and bl●udy plots , cons●iracies , attempts and practises of the enemies thereof ; whereof this in present agitation to deprive our ministers of all tithes and setled maintenance , is one of the principall , which will ruine our ministers , ministry and religion with them ) as faithfull abraham really did ; rather then by endevouring what they can ( as t●o many of them do ) to spoyle them of all their tithes , both prediall , mixt and personall , which they have so long enjoyed , not only by a just , civill right and title , confirmed by prescription , the great charter and all sorts of lawes , statutes and ordinances in ancient and late times , but likewise by a divine warrant , from this precedent of abraham , in stead of giving them the tenth of their spoyles . which practise , if pursued , as it will infallibly demonstrate them to be no reall saints or children of faithfull abraham ( our saviour resolving joh. 8. 39. if ye were abrahams children , ye would do the workes of abraham , in paying tithes as he did ) so it will probably exclude both them , and others guilty of it , out of abrahams bosome , luke 16. 22. who will never own nor receive those as his friends or children into his bosome , who are such virulent enemies to his most commendable practise , of paying tithes , even of the very spoyles he took in warre . with this argument i have so routed some officers and souldiers , that they blushed for shame , had not one word to reply , and gave over further rayling discourses against tithes , as men quite confounded , and i hope it will have the self-same effect in all others , when they have well advised on it . that they may have no evasion from the dint thereof , i shall answer all cavils i know of to elude it . object . 1 the 1. evasion is this , that this precedent of abraham in giving the tenth of the spoyles of warre is singular and voluntary , not obliging other souldiers to doe the like , or to devote any of their spoyles to god and his service . to this i answer , answ . 1. that this practise and precedent of abraham , so transcendently eminent for his faith in the old and new testament , in both which it is recorded ; was undoubtedly written for our imitation and instruction , to do the like , as may be evidenced from joh. 8. 39. 1 cor. 10. 11. rom. 15. 4. 2 thess . 3. 7 , 9. heb. 13. 7. 1 thess . 2. 14. the rather because the apostle heb. 6. 12. commands us , to be followers of those who through faith and patience inherit the promises ; and then presently after instanceth in abraham , and fals upon his practise of paying tithes of the spoyle to melchisedec . therefore all christian generalls , officers , souldiers must follow him in paying tithes of all their spoyles , as well as in faith and patience : his precedent , having been the originall impulsive ground of all tithes vowed or paid to gods priests or ministers ever since , of gods subsequent commands to abrahams posterity , to pay tithes to the priests and levites under the law , as the apostle insinuates heb. 7. 4 , 5 , 6 , 8. compared together ; and of all lawes , or canons since enacted by christian kings and councels for due payment of tithes to ministers of the gospell in christian realmes and republicks . 2. i answer , that this practise of his was frequently pursued by generals , officers and souldiers , in succeeding ages , of which we have very memorable precedents in scripture , wherewith i have shamed and confounded souldiers in discourses with them about tithes . it is specially recorded numb . 31. that when the 12000. officers and souldiers of the israelites under the conduct of phinehas , returned from the slaughter of the midianites with an extraordinary great booty of all sorts ▪ god gave a speciall charge , to levy a tribute unto the lord of the men of warre that went out to battle , and to give it to eleazar the priest for an heave-offering of the lord ( which kinde of offerings was aarons and his sonnes for ever , from the children of israel , as a due almes for their service , exod. 29. 27 , 28. levit. 7. 32 , 33 , 34. numb . 18. 24 , 27 , 29. deut. 12. 11. and is coupled with tithes as being of the same nature in the two last of these scriptures ) which tribute was accordingly levyed : and because the prey was first equally divided between them who tooke the warre upon them , who went out to battle , and between all the congregation , which had the other moity of it ; god out of the souldiers moity ( the prey being very great ) reserved onely one of five hundred out of the captives , beeves , asses and sheep , for the priests , which were but few ; and one of every fifty for the levites , of the peoples moity ; the priests share amounting to 675. sheep , 78. oxen , 64. asses , 32. captives ; and the levites share tenne times so many . after which tribute levyed , the officers which were over thousands of the host , the captaines of thousands and captaines of hundreds brought an oblation to the lord , what every man had gotten of jewels of gold ; chaines and bracelets , rings , ear-rings and tablets to make an aton●ment for their soules before the lord , amounting to sixteen thousand seven hundred and fifty shekel● , ( every k shekel weighing halfe an ounce ) which eleazet the priest took of the captaines of thousands , and of hundreds , and brought it into the tabe●●acle of the congregation ▪ for a memoriall of the children of israel before the lord , numb . 31. 48 , to the end . here were self-denying saint-like officers , colonels and captaines indeed , after all the former deductions and tributes out of their spoyle , to bring to the priest , and offer up to god all their jewels of gold , chaines , bracelets , rings , ear-rings , tablets and richest plunder they had gotten in the warres , for the maintenance of his worship ; when our officers , colonels , captaines , souldiers shall do the like , and pay a tribute of the best of their spoyles to our ministers , as these by gods command did to the priests and levites , not purchasing church-lands and revenues with them , l devoted to the augmentation of our ministers small stipends ; we will cry them up for self-denying saints and souldiers indeed ; and say , they are no self-seekers . if this scripture precedent be not enough , behold a whole cloud of precedents , imitating them and faithfull abraham , recorded and united in one memorable text seldome read or taken notice of , 1 chron. 26. 26 , 27 , 28. which shelomith and his brethren , were over all the treasures of the dedicated things , which david the king , and the chief fathers , the captaines over thousands and hundreds , and the captaines of the host , had dedicated : out of the spoyles won in battles did they dedicate to maintaine the house of the lord ( marke and imitate it o ye army officers , captaines , souldiers ! ) and all that samvel the seer , and savl the sonne of kish , and abner the sonne of ner , and joab , the sonne of zeruiah had dedicated , was under the hand of shelomith and his brethren . here we have examples of all sorts and sizes for our army officers and souldiers imitation . we have david , a victorious warrier , generall , king , and m man of god , after gods owne heart , dedicating the treasures and spoyles he took from his enemies in battles , to the house and service of god , thus more specially recorded for his honour and others practise ; 2 sam. 8. 11 , 12. and tol sent joram his sonne to king david to salute him , and to blese him , because he had fought against hadadezer and smitten him , and brought with him vessels of gold , and vessels of silver , and vessels of brasse , which also king david did dedicate to the lord , with the silver and gold that he had dedicate of all nations which he subdued : of syria , and of moab , and of the children of ammon , and of the philistines , and of amalek , and of the spoyles of hadadezer sonne of rehob king of zobah . recorded againe in 1 chron. 18. 2 , to 12. with this addition . and david took the shields of gold which were on the servants of hadadezer , and brought them to jerusal m. likewise from tibhath and from chun cities of hadadezer brought david very much brasse , wherewith solomon made the brasen-sea , and the pillars of the vessels of brasse . what the value of the spoyles which he dedicated to god and his service amounted to , himselfe records , 1 chron. 22. 14. now behold , in my trouble i have prepared for the house of the lord an hundred thousand talents of gold , and a thousand thousand talents of silver , and of brasse and iron in aboundance without weight : besides what he dedicated out of his owne proper estate , registred in 1 chron. 29. 3 , 4. 2. we have joab n davids captaine generall , the captaines over thousands and hundreds , and the captaines of the army , dedicating out of the spoyles won in ba●tles to the service of the house of the lord : ( ●nd that in a liber●ll proportion ) even five thousand talents of gold , and tenne thousand drams ; and of silver tenne thousand talents , and of brasse 18000. talents , and one hundred thousand talents of iron , besides precious stones , all which they offered willingly with a perfect heart unto the lord , rejoycing with great joy they had done it , 1 chron. 29. 6 , 7 , 8 , 9. when our generals , officers , colonels , captaines and souldiers of the army , shall imitate king david and his generals , colonels , captains , officers , and souldiers in such a liberall contribution of the jewels , gold , silver , brasse , iron and spoyle they have won in battles , at home and from other nations , to repaire or build houses for gods publick worship , and maintaine the ministers of the gospell , in stead of seeking to demolish and spoyle those stately edifices which our pious ancestors have erected for that purpose , and breaking downe the carved worke thereof with axes and hammers ; of which david much complaineth , psal . 74. 3 , 4 , 5 , 6 , 7 , 8 , 9. and in lieu of endevouring to devest our ministers of their remaining lands , tithes , glebes not yet demolished ; all the world will proclaime them , men after gods owne heart , and men of god in truth , like david , and give over censuring them for sacrilegious harpyes , more like to zeba and zalmunna , then him who said , let us take to our selves the houses of god in possession , as david himselfe objects against them , psal . 83. 11 , 12. 3. here is samuel the seer , doing the like , out of his spoyles won in battle : a precedent for all those souldiers who will be sunnes and new-lights to imitate . 4. if the good mens examples be neglected , yet let the precedents of bad men shame and excite others to this duty : here are saul the sonne of kish , much talked of and reviled now by many for a tyrant , the warrelike king given to gods people in anger , and taken from them in wrath , as these object now , hos . 13. 11. ( which i conceive rather meant of jeroboam the idolatrous usurper , who made israel to sinne ; as judicious interpreters prove , by 2 chron. 13. 20. compared with 2 kings 17. 10 , to 24. and the context likewise , which made mention of their idolatry in kissing the calves erected by jeroboam : and speaks only of the kingdome of israel , as divided from that of judah ) yet he as bad as they make him , together with abner o his chief captaine ( none of the best of men , as 2 sam. 3. 7 , 8. discovers ) had so much piety , zeal , and religion in them , as likewise to dedicate part of their richest spoyles of warre to the maintenance of gods house and worship . and will it not be a great dishonour to those generals , officers , colonels and captaines , who pretend themselves the holiest , justest , zealousest saints , not to be as bountifull towards the maintenance of gods house and worship , and of their spoyles , as these they brand for tyrants and ungodly wicked men ? if these precedents be ineffectuall to work upon any covetous or sacrilegious bondmen , let them reflect upon others , who were idolaters , how neare they came , in their way , to imitate abraham , david and these forecited . when nebuchadnezzar king of babylon had taken jerusalem , ransacked and burnt the glorious temple there , towards which david and his captaines contributed so largely out of their spoyles ; he had so much piety and naturall religion in him ; as to dedicate all the vessels of silver and gold , which he tooke out of the house of god , to the honour and service of his idol-gods , and put them in the temple at babylon , not converting them to his private or publick treasury , 2 chron. 36. 7 , 18. 2 king. 24. 13. ezra . 1. 7. which vessels afterwards being brought forth thence and profanely caroused in by belshazzar and his princes , at his great feast , wherein he praysed the gods of gold , and silver , of brasse , of iron , of wood , and of stone ; you may read what fatall judgement presently befell him , to the losse of his life and kingdome , dan. 5. these vessels though a just and lawfull spoyle wonne by warres , cyrus king of persia brought forth out of the house of his gods , where nebuchadnezzar had put them , by the hand of mithredah his treasurer , and numbred them unto sheshbazzar the prince of judah , when he proclaimed liberty , and gave order to the israelites to rebuild the house of the lord god of israel in jerusalem ; and this is the number of them , thirty chargers of gold , a thousand chargers of silver , nine and twenty kniv●s , thirty basons of gold , silver basons of a second sort foure hundred and tenne , and other vessels a thousand : all the vessels of gold and silver were five thovsand and fovre hvndred : all these did sheshbazzar bring with him from babylon to jerusalem for the use and service of god in the temple there : all these did cyrus a heathen king restore by a decree . cyrus a heathen king , restoring them to god and the temple by a decree , when will our army saints depart with so many gold and silver vessels to gods house ? this decree was afterwards confirmed by darius and artaxerxes his successors , ezra 1. 4. & 7 15 , 16 , 17. & 8. 24 , to 31. these and their princes and chief officers also freely offered and dedicated silver and gold besides , amounting to a great value , towards the reedifying of the temple , and maintenance of the worship and priests of god there . moreover , king artaxerxes makes this decree concerning these vessels , the vessels also that are given thee for the service of the house of thy god , those deliver thou before the god of jerusalem ; and whatsoever more shall be needfull for the house of thy god bestow it ovt of the kings treasvre hovse : adding this further decree , to all the treasurers beyond the river ; whatsoever ezra the priest shall require of you , let it be done speedily ; unto an hundred talents of silver , and to an hundred measures of wheat , and to an hundred bottles of wine , and to an hundred bottles of oyle , salt without prescribing measure : whatsoever is commanded by the god of heaven , let it be diligently done for the house of the god of heaven ; for why should there be wrath against the realme of the king and his sonnes ? also we certifie you , that touching any of the priests and levites , singers , porters , nethinims or ministers of this house of god it shall not be lawfvll to impose toll , tribv●e or cvstome vpon them : and whosoever will not do the law of god and the law of the king , let judgement be executed speedily upon him , whether it be unto death , or to banishment , or to confiscation of goods , or to imprisonment ; ezra 7. 11 , to 27. the storie of cyrus and darius , concerning the building of the temple and restitution of these vessels , is very remarkeable , and thus recorded , ezra 6. 3 , to 13. let the house be builded , the place where they offered sacrifices , and let the foundation thereof be s●rongly l●id , the height thereof threescore cubits , and the breadth thereof threescore cubits ; with three rows of great stones , and a row of new timber ; and let the expences be given ovt of the kings hovse . and also , let the golden and silver vessels of the house of god , which n●buchadnezzar tooke forth out of the temple which is at jerusalem , and brought unto babylon , be restored and brovght againe into the temple which is at jerusalem , every one to his place , and place them in the house of god. now therefore tatnai governour beyond the river , shethar-boznai and your companions the a●harsachites which are beyond the river , be ye farre from thence : let the worke of the house of god alone , let the governours and the elders of the jewes , build the house of god in his place . moreover , i make a decree , what ye shall do to the elders of these jewes , for the building of this house of god ; that of the kings goods even of the tribvte beyond the river , forthwith expences be given unto these men , that they be not hindred . and that which they shall have need of both young bullocks , and rams , and lambs , for the burnt offerings of the god of heaven , wheat , salt , wine , oil , according to the appointment of the priests which are at jerusalem , let it be given from day to day withovt fail ; that they may offer sacrifices of sweet savour unto the god of heaven , and pray for the life of the king and his sonnes . also i have made a decree , that whosoever shall alter this word , let timber be pulled down from his house , and being set up , let him be hanged thereon , and let his house be made a dunghill for this . and the god that hath caused his name to dwell there , destroy all kings and people that shall pvt to their hand to alter and destroy this hovse of god , which is at jerusalem : i darius have made a decr●e , let it be done with speed . if these three heathen kings and conquerors were so zealous to restore the vessels of gold and silver , amounting to so great a number and value , to the house of god at jerusalem ; to contribute so literally towards the reedifying of it out of their owne tributes , treasures and revenues wonne by warre and conquest ; to allow them bullocks , rams , lambs , wheat , wine , oile , salt , and all other necessaries for dayly sacrifices ; to furnish the priests and levites with all necessaries ; to exempt them all the officers of the temple from paying any toll , tribute , tax or custome , which it was not lawfull for any officer to lay upon them , under the severest penalties , and to enact such severe lawes , and passe such bitter imprecations against all such as should oppresse or hinder the worke , or seek to destroy or deface the temple of god : oh how should this inflame all generals , officers , souldiers , who professe themselves the choysest christians , and eminentest saints , to imitate and equall them in all these particulars now ? else how will they shame , confound and rise up in judgement against all such of these and all others , who in stead of restoring the gold and silver vessels , lead , iron , timber , stones , they have taken from the temples of god , and repairing those churches they have demolished and defaced , providing necessaries for gods wouship , and exempting his ministers from toll , tribute , taxes , custome , endevour to make a prey and spoyle of all our churches , chappels , church vessels , ornaments , glebes , yet remaining , and oppresse our ministers with endlesse taxes , tributes imposed on them without their consents against all former lawes and precedents to their utter ruine , and in stead of paying them the tenths of their own lands and spoyles of warre , endevour to spoyle them of those tithes which all others pay them . of whom hemingius thus complaines in his commentary on gal. 6. 6. p. 375. quid dic●mus de illis , qui ministros evangelii necessario victu spoliant ? quid de illis qui immoderati● exactionibvs tantum non eos interf●ciunt , ut multi honesti meriti cum suis uxoribus et liberis cogantur quod●mmodo mendicare ? ho●um sane factum nihil differre arbitror a sacrilegio & latrocinio , cujus poenas olim cens●nt architecti et fabri hujus mali . to these scripture precedents of h●ath●n ▪ warriours , i might adde the practise of many idolatrous pagan nations , who out of the very dictate of nature gave the tenth of their warlike spoyles to their idol-gods and priests ; which because mr. selden writes at large in his history of tithes , where all may peruse them , i shall only give you the summe of them in learned grotius his words in his booke de jure belli et pacis , l. 3. c. 4. sect . 1. p. 454. by this law abraham , out of the spoyles which he had taken from the five kings , gave a ten●h to god , as the divine authour to the hebrews , c. 7. 4. explaines the history extant in gen. 14. by which custome the grecians also with the carthaginians and romans deci●am de praeda sacravervnt , consecrated a tenth of the prey to their gods , as to apollo , hercules , iove . and should not christian generalls , officers , captaines and souldiers then much more do it now to god and his ministers from this precedent of father abraham , in stead of robbing them of their tithes ? if any should object that these were old testament , and heathen practises ; let them remember , that abrahams , is more particularly related and frequently mentioned in the new testament then old ; the old relating in generall , that he gave tithes of all ; ( which relates to all his substance , as well as spoyles ) and the new testament applying this generall to the tenth of the spoyles , heb. 7. 4. as mr. selden , grotius and others observe . but to hedge up this starting hole so as none may creep out of it ; we have one memorable precedent in the new testament , coming very neare to this of abraham , luke 7. 2 , to 11. where we read of a certain centurion ( or collonel ) a man of no small authority , who had sovddiers vnder him ; and said unto one one goe , and he geeth ; and to another , come , and he cometh ; and to his servant , do this , and he doth it : this centurions servant , who was dear unto him , being sick and ready to die , when he heard of the fame of jesus , he sent unto him the elders of the jewes , beseeching him that he would come and heal ▪ his servant : and when they came to jesus they besought him instantly , saying , that he was worthy for whom he shovld do this : ( and why so ? ▪ ) for he loveth our nation , and hath bvilt vs a synagogve : whereupon jesus went with them , and healed his servant ; marvelling at the centurions words , and turning about a●d saying unto the people that followed him , i have not found so great faith , no not in israel . this great centurion and commander was no jew , but a gentile , and one who but newly heard of christs name and fame ; yet he had so much piety and bounty , as out of his very spoyles and gains of warre ( for we read of no other lands or gains he had ) to build a synagogue for gods worship ; which the elders of the jews , and christ too , approved as a worthy act , and sufficient inducement for our saviour to goe with him and cure his servant . o that all our centurions who have souldiers under them , and exceed or equall him in command , would imitate and equall this gospell centurion , in his pious munificence , in stead of contriving how to deface temples , churches , synagogues , to abolish tithes , and ingrosse church lands and livings into their own hands , and then should they receive as large encomiums of the reality and transcendency ▪ of their faith , piety , and charity from men , as he did from our saviour , and the elders of the jewes , for building this new synagogue . i shall only adde , for our souldiers and officers better information ; that from the example of abraham , approved in the new testament , both divines , councels , canonists , and casuists , have unanimously resolved , that souldiers ought to pay personall tithes to ministers out of their very militia , pay and spoyles of warre . this was st. * augustines doctrine , de militia , de negotio , de artificio redde decimas : recited , practised , and long since prescribed here in england , in the excerptions of egbert archbishop of yorke a about the year of our lord , 750. recited and confirmed by gratian in his decrees , causa . 16. qu. 1. f. 381 , 382. by all the canonists and glossers on his text : by a●gelus de cl●vasio , in his summa angelica , tit. decima : by hostiensis , summa rosella and other summists and casuists , in their titles of tithes , and ratifyed by the synod of lingore , an ▪ 1404. apud bochillum ecclesiae gallicanae lib. 6. tit. 8. c. 31. p. 967. this many excellent christian commanders , officers , souldiers have in severall ages performed , as histories record . i shall ( for brevity ) instance but in one domestick example , and that a memorable one , king william the first ( whom we usually style the conqueror , though he never claimed the crown by conquest , but b only by the last will , testament and donation of king edward the confessor in his life time with the assent of his nobles ( who was educated with and preserved by him , during his exile and seclusion from the crown by the danish usurpers ) and as cousin and heire to edward the confessor , as he styled himselfe in the very c title of his lawes : he having vanquished and slain the perjured vsurper herold ( who set the crown upon his owne head , and made himselfe king without any title or due election , against his solemne oath to duke william , made to him in normandy , which he pretended to be forced ; ) in d thankfulnesse to god for this his victory whereby he gained possession of the crown ; out of the spoyles and gaines of his warre , erected a magnificent church and abbey , to the glory of god and st. martin ( which he called de bello , or battle abbey ) in that very place where herold was slaine and this battle fought ; which likewise he endowed with large possessions , tithes and most ample priviledges by his charter , and therein offered up to god his sword , and the royall robe which he ware the day of his coronation , there reserved as a monument as well of his piety as victory . after which this pretended conquerer e in the f●urth year of his reigne by the councell of his barons , through all the counties of england caused 12. men of the most noble , wise and skilfullest in the law , to be sunm●ned out of every shire , that he might learn th●ir lawes and customes from them ; and gave them this oath , that proceeding in a right path , without deel●ning to the right hand or the left , to the best of their power , they should make known to him the customes and sanctions of their lawes , pretermitting nothing , adding nothing , and altering n●thing in them by prevarication : which they accordingly performing ; a●d king william intending to alter the law only in one particul●● according to the lawes of norway , from wh●nce he and his n●●●●ans desee●ded ; all the barons and grand english enquest w●o presented him their lawes on oath being much grieved at it , unanimosly besought him , that he would permit them to enjoy their pr●pe● lawes and ancient customes under which their fathers lived , and themselves had been borne and educated , because they deened it very hard for them to receive unknown lawes , and to judge of those things they knew not , importunately beseeching him for the sou● of king edward ( who had granted to him the crowne and kingdome after his death , and whose lawes they were ) that he would not compell them to persevere under the lawes of any forainers , but their owne country lawes alone . wherefore the king taking advise , consented to the request of his barons , confirming all their lawes and customes in parliament without any alteration or diminution , as they presented them . whereof this is the very first law concerning the preservation of the churches rights , and scholars from rapine . f every cleargy-man , and likewise all scholars , and all their goods and possessions , wheresoever they are , shall enjoy the peace of god and of holy church , free from all forfeiture and seisure ; and if any shall lay hands on that which mother church shall require , let him restore that which he shall take away , and likewise one hundred shillings in the name of a sorfeiture , if it be from an abby , or church of religion ; and 20. s. if it be from a mother parish church ; and 10. s. if it be from a chappell . after g which follow 6. other lawes concerning the churches peace and priviledges ; and then these two lawes concerning tithes . of the tithes of the church . of all corne the tenth sheaf is given to god , and therefore to be paid . if any shall have a ●erd of mares , let him pay the tenth colt ; he who shall have onely one or two , let him pay a penny for every colt . likewise he who shall have many kine , let him pay the tenth calfe ; he who shall have but one or two , let him pay a penny for every calfe : and he who shall make cheese , let him give the tenth to god , and if he shall make none , the milke every tenth day : likewise the tenth lambe , the tenth fleece , the tenth butter , the tenth pig. of bees and all lesser tithes . in like manner also of bees , the tenth of the profit , and also of wood , of meadowes , waters and mils , and ponds , and fishings , and copses , and orchards , and gardens , and negociations ( wherein souldiery and all other professions are included ) and all things which the lord shall give the tenth part is to be tendred to him who giveth the nine parts together with the tenth : and he who shall detain it shall be compelled to render it by the justice of the bishop , and of the king if need be : for these things st. augustine hath prea●hed and taught , and these things are granted by the kings and barons and people . but afterward ( let our tith oppugners , and detainers marke who is their originall tutor ) by the instinct of the devill , many have detained tithes ; and rich negligent priests do not care to prosecute them because they had sufficient necessaries for their life ; for in many places now there are three or four churches , where at that time was only one , and so they began to be diminished . this is that william the conquerour , whom our officers , souldiers ( with the levellers and anabaptists ) most virulently reproach and raile against in their discourses , and silly ignorant scurrilous h pamphlets , for an invader , vsurper , robber , tyrant and subverter of our native lawes and liberties , &c. when as he claimed the crowne onely by gift and title , confirmed all our ancient lawes and liberties civill and ecclesiasticall , without any alteration or diminution ; put never a noble man or other person to death who rebelled or tooke up armes against him all his reign , but such who were actually slain in battle ; was the gallantest souldier , and best justiciary of any in his age ( as some i historians then living attest ) and not only much devoted to religion , frequenting the church both morning and evening , but likewise very industrious and bountifull to promote it , honouring and richly endowing the cleargy that lived according to their rule and profession , but being very rough and hard hearted to the licentious and scandalous , degrading his own vnkle malgerius archbishop of rhoan , and many english bishops for their dissolute lives ; founding no lesse then three churches and abbies of chief note ( whereof that of battle was one ) endowing them with large possessions and priviledges ( according to the piety of those times ) out of his conquests , and confirming all the clergies tithes , rights , priviledges by the recited lawes . if those officers and souldiers who now pretend themselves conquerers , and us a conquered ( or cousened ) nation , will really imitate his justice , piety , bounty , in these recited particulars ; no man will thenceforth bestow such reproachfull termes , of invaders , vsurpers , robbers , tyrants , subverters of our lawes , liberties , &c. as they do usually on this first norman king ; but repute them reall saints , and patrons of religion , ministers and the church , yea sonnes of faithfull abraham , who gave the tenth of the spoyles of war to god ; whose example , with all the rest here recited , in justice and conscience rather obligeth them to imitate his and their footsteps ( as the premises evidence ) then to spoyle our ministers and churches of their tithes and materials . and so much in answer of the first evasion , respecting our army officers and souldiers only . object . 1 the second evasion of abrahams precedent , is made by country farmers , tradesmen , and their advocates : who alleage , that abraham gave the tenth only of his spoyles gained in warre to melchisedec , but not of his corn , wine , cattle and other goods ; therefore this example bindes only souldiers to pay personall , but not them or any others to pay any such prediall , mixt or personall tithes , as now they do by coercive lawes and ordinances , against law and gospell . to which i answer , answ . 1. that the expresse words of moses gen. 14. 20. are : and he gave him tithes of all. which being universall , not confined by him to the spoyles taken in war , must be taken and intended in the largest sense , that is , of all his substance , or encrease , as well as of the spoyles then wonne . 2. the apostle reciting the history heb. 7. 2. useth the self-same generall expression : to whom also abraham gave a tenth part of all , without restraining it to the spoyles of warre : which must be intended in the best and liberallest sense , for tithes of all his substance and gaine , being mentioned both to expresse his piety and bounty . true it is , the apostle in the 4. verse useth this expression , v●to whom the patriarch abraham gave the tenth of the spoyles ; which some oppugners of tithes , would have to be the interpretation of the two former universall phrases ; tithes of all : but the spoyles being not abrahams all , nor in truth any part thereof , he refusing so much as to take a thred or shoe-latchet thereof to his own use , gen. 14. 23 , 24. and the word all , being not so much as once used in the latter clause , which recites , he gave the tenth of the ( not all the ) spoyles ; and the two first generall expressions , necessarily including in them the tenth of the spoyles ; i conceive the latter expression is rather a particular specification of one memorable thing he paid tithes of in a new case not formerly happening , even of the spoyles taken in this first battle he ever waged , or any other that we read of ( included in the generall ) rather then a full comprehensive exposition of all that is or was intended , by the tenth , or tithes of all , in the two precedent texts . 3. it is most probable , that abraham paid tithes of all his owne substance to melchisedec , as well as of the spoyles ; there being the self-same if not a stronger ground , for him to pay tithes of all his other goods , as of these casuall spoyles , out of which no constant maintenance could be raised for any pastor or minister , as there might be out of the tithes of his cattle and substance encreasing every year . now tithes being intended for the priests and ministers constant maintenance by god and man , and this precedent of abraham , recorded for that end ; we cannot without an absurdity restraine his paying tithes of all , only to the spoyles then , and then only unexpectedly gained from the enemy by abraham , and offered to the right owners ; but , of the tithes of all his substance principally , whence a constant livelihood for the priest could only arise , and of the spoyles of warre only by reason of his occasionall meeting of abraham here returning from the warres , and blessing him at that time . 4. this president of his , was in all probability the ground of gods appointing tithes , by a speciall law , for all the priests and levites maintenance amongst the israelites , abrahams posterity , and the apostle intimates as much , heb. 7. 4 , 5 , 6 , 7 , 8. &c. that they receive tithes of their brethren in the same manner by the law , as melchisedeck did of their father abraham . now they received tithes of corn , wine , oyle , cattle and all sorts of herbs and fruits , for their standing maintenance and inheritance too ; num. 18. 20. to the end , levit. 27. 30 , 31 , 32 , 33 , 34. deut. 14. 22. 28. therefore it is most probable , if not infallible , that abraham paid tithes of all those things which the levites and priests afterward received from their brethren to melchisedeck ; and not of the spoiles alone , out of which no certain maintenance could be raised , not specified there in these generall precepts concerning tithes . 5. the apostle arguing the natural justice of ministers maintenance , rom. 15. 27. and 1 cor. 9. 11. useth this expression . if we have sowen unto you spirituall things ( in the plurall number ) is it a great matter if we shall reap your carnal things , in the plurall number too ; and such things as seem commonly to grow and multiply ; as the word reap imports . and gal. 6. 6. he useth this general precept . let him that is taught in the word , communicate to him that teacheth in all good things : therefore to restrain abrahams giving tithes of all , onely to the spoiles ; and not to all his carnal and good things , is a very improper exposition , dissonant from the scope and sense of these parallel texts , which seem aptly to interpret it . 6. the very pharisee in the gospel , boasting of his justice and piety , used this expression , parallel with that of abraham , luke 18. 12. i give tithes of all that i possesse ; and to confine abrahams giving tithes of all ; to the tithes onely of the spoiles , and not to extend it , with the pharisee ; to all that he possessed besides ; is to make this father of the faithfull , lesse righteous , and liberall than this hypocriticall pharisie . 7. that which seems to put all out of question , is the parallel text of gen. 28. 20 , 21 , 22. where jacob after his travelling vision , makes this vow to god , even before the levitical law for tithes , if god will be with me , so that i come again to my fathers house in peace ; then shall the lord be my god , and this stone which i have set up for a pillar , shall be gods house : and of all that thou shalt give me , i will surely ( without diminution or substraction ) give the tenth unto thee : when should godly jacob take his pattern of surely giving the tenth of all ( not of spoiles alone ) that god should give him unto god ; but from the practice of his grand-father abraham , who gave melchisedeck the tenth of all god gave him , as well as of the spoiles ; honoring god with all his svbstance and increase : according to that precept of solomon ( having relation to his practise and this vow of jacobs ) prov. 3. 9. honour the lord with thy substance , and with the first fruits of all thy increase . and so much in refutation of this second evasion which some armed men much urge . the third objection , which some would make fatall to all tithes under the gospel , is from the close of the apostles forecited words : heb. 7. 12. for the priesthood being changed , there is also a necessity of a change of the law , &c. from whence william thorpe ( one of our martyes ) thus reasoned against tithes , and others now , k saint paul saith , that tithes were given in the old law to levites and to priests , that came of the linage of levi ; but our priests come not of the linage of levi , but of juda , to which juda no tithes were promised to be given : and therefore paul saith , since the priesthood is changed from the generation of levi to juda , its necessary that changing also be made of the law : so that priests live now without tithes and other dues that they claim , following christ and his apostles in wilfull poverty , as they have given them example . answer . i answer 1. that the apostle in this , and the three following chapters , concludes and proves by sundry arguments , that the leviticall priesthood and the ceremonial law , given the people under moses ( the 1 covenant of this preisthood ) were both changed and abolished by christ , and his everlasting priesthood , shadowed to us by them ; and by consequence the maintenance of the levitical priests by sacrifices offered by them at the altar , and first fruits and tithes themselves , so far as they were ceremonial , prescribed by the ceremonial law , for the maintenance only of these abolished levitical priests and levites ; which is all this scripture proves , when pressed to the uttermost . but can any rational man hence conclude ; the levitical priesthood , the ceremonial law , and all the tithes and maintenance due to the jewish priests and levites by this law are abolished by christ , a priest for ever after the order of melchisedeck , to whom tithes were due and paid by abraham , before this law and priesthood instituted : therefore all tithes and maintenance due and paid to melchisedeck , and in him to christ , and the ministers of the gospel under him , are eternally abolished as jewish and levitical ? surely this is a mad inference , both besides and against this text ; from which all orthodox protestant commentators , as well as papists and jesuites , conclude the quite contrary , and learned nicholas hemingius in his commentary on it , p. 805. thus determines . it is subjoyned , that melchisedeck received tithes from abraham , which tithes abraham verily gave of his own accord , following without doubt the cvstome of conqverors ( let our conquering officers and souldiers observe and do the like ) who were wont to consecrate the tenthes of their spoiles to their gods , or to give them to their priests . but this collation of tithes , nullo meliori jure christo sacerdoti debetur ; is due by much better right to christ our priest ; who as he gives all things to us out of meer bounty ; ita vicissim illi non solum decimas , verum omnia nostra debemus ; so we owe to him again , not only tithes , but likewise all we have . whether the objectors or hemingius speak most gospel divinity and reason from this text , let every christians conscience judge . 2. the apostles words concerning the change and abrogation of the ceremoniall law , hath no reall coherence with or relation to the precedent discourse , concerning payment of tithes to melchisedeck and the levites ; recited onely to prove the dignity and excellency of melchisedechs priesthood above aarons ; and of the leviticall priests and levites above their brethren , from whom they received tithes . the ●orce of the argument , reduced into a logicall form , being thus . he who receives tithes for the execution of his priestly office , is better and greater than he who payes tithes ; but the patriarch abraham himself , the very father of the faithfull , and prince of the fathers , paid tithes to melchisedech ; and likewise the leviticall priests ( then in his loins ) in and by him ; who yet receive tithe of their brethren , but not of their father abraham 〈◊〉 melchisedech : therefore melchisedech is better and greater than their brethren who paid them tithes . and by consequence , christ being a priest for ever after the order of mclchisedech , who was but a type of him , must be better and greater than abraham : ( john 8. 55 , 56. ) or the leviticall priests , or than melchisedech himself , who did but typifie him . this excellency and precedency of christs priesthood before aarons , he proves by other arguments drawn from melchisedech , not pertinent to our present businesse , after which he largely argues the change and abolition of the leviticall law and priesthood by christ , ( a theam of a different nature from the former ) to which the objected words refer ; therefore the totall and finall abolishing of all tithes , to which these words have no relation , can never be inforced from them ; being ratified by the former clause , as appurtenances to christs everlasting priesthood , as well as to melchisedechs ; and therefore as due to his ministers under the gospel , as to any priests and levites under the law , which were likewise types of christ , the true high priest expiring at and by his death . 3. the priests and levites under the law had cities , glebes and houses settled on them for their habitation , and cattle , as well as tithes , by the ceremoniall law , for their better maintenance and accommodation ; and that in a large proportion , levit. 25. 32 , 33 , 34. numb . 35. 1. to 12. josh . 21. 1. to 43. 1 chr. 6. 54. to the end , chap. 9. 10. to 35. 2 chron. 11. 13 , 14. ezra 2. 70. neh. 11. 26. chap. 13 , 10. ezec. 45. 1. to 6. ch . 4 , 8 , 9. to 15. if then this text proves the totall abolition of all our ministers tithes , root and branch , as jewish ▪ and antichristian ; as some impudent scriblers and petitioners against them , now affirm : it likewise proves , the abolition of all their rectories , glebes , houses likewise , as well as of their tithes , as jewish and antichristian : and so ministers of the gospel now shall neither have tithes nor globes to support and feed them or their fami●ies and cattle ; nor yet so much as an house wherein to lodge and put their heads ; and be inforced to complain as our saviour once did of his forlorn condition , matth. 8. 20. and luke 9. 58. the foxes have holes , and the birds of the air have nests , but the son of man hath not where to lay his head . a condition to which some jesuiticall , anabaptisticall and athiesticall , uncharitable beasts of prey , worse than any foxes or harpies , would now gladly reduce all our faithfull ministers and their families , whiles some of them lord it , and lodge themselves in our kings , princes , bishops , deans and chapters new acquired royall palaces ; and not content therewith , would spoil all our ministers of their more contemptible glebes and rectories , to enrich themselves and their posterities , and make our ministers like our saviour in his voluntary poverty . they may with as much justice ( like the hard-hearted bloudy jews and souldiers ) even m crucifie them on crosses , between such thieves as themselves , to make them like our saviour , even in his voluntary sufferings ; as part their gl●bes , lands and rectories among them , and cast lots upon their vestures , even before their death , when as the soldiers who crucified our saviour , did not part his raiment amongst them , nor cast lots on his vesture till after his crucifixion by them , * there being as much authority conscience , law , justice , reasen for the one as other : seeing none by any laws can lose or forfeit their lands and livelyhood , but such who first forfeit their lives to publick justice . 4. the israelites were enjoyned by the leviticall law , deut. 12. 17 , 18 , 19. chap. 14. 26 , 27 , 28 , 29. to harbour and entertain the priests , & levites within their gates , and not to forsake them as long as they should live upon the earth , and freely to permit and invite them to come , and eat , drink , feast , rejoyce , and be satisfied with them and their families before the lord ; as well as to pay them tithes . but this law ( as they argue ) is now abolished by christ with the priesthood ; therefore when our ministers are stript of all their tithes , glebes , rectories , houses , by our new reformadoes ; it must be jewish and antichristian for them or any others so much as to lodge , entertain , or give them any thing to eat or drink within their gate● , or so much as to admit or invite them to a feast , or meat within their houses ; and then they , with all theirs and other poor widows and orphanes , must all presently starve and perish by these mens new gospel light and charity , because hospitality and alms to such are leviticall and jewish , abolished with the leviticall law and priesthood ; which abolished all charity and humanity out of the world , as well as out of these tith-oppugners hearts , if this their objection be orthodox gospel truth . 5. meer freewill offering and voluntary unconstrained contribution were prescribed by the leviticall and judiciall law , both for and towards the maintenance of gods priests , and worship of the buildding , and repairing of the tabernacle and of the temple afterwards , towards which the godly kings , princes , generalls , captains , officer , souldiers , and all the pious people of god contributed most joyfully , liberally , and in such abundance upon all occasions , that they gave far more then was sufficient ; and thereupon prohibited by speciall proclamation to give or bring any more ( as in the case of materialls of all sorts , for the building and furniture of the tabernacle of the congregation ) and of the temple , towards which many heathen kings , and their officers contributed freely , and the very cap●ive jews , exod. 35. 20. to 30. chap. 36. 2. to 9. levit. 22. 18. 21 , 23. chap. 23. 38. num. 15. 3. chap. 29. 39. chap. 31. 48. to the end , 1 chron. 26. 26 , 27 , 28. chap. 22. 1. to 17. chap. 29. 1. to 17. 2 chron. 24. 4. to 15. chap. 27. 3. chap. 29. 3. to 20. 31. chap. 34. 8. to 15. ezra 1. throughout , and chap. 3. 5. chap. 7. 16. chap. 8. 28 , 29. therefore ministers under the gospel must not be maintained , nor churches and houses for publick assemblies built or repaired by free-will offerings , and voluntary contributions , being leviticall , jewish and so abandoned ; and if not by tithes nor forced rates as they alledge , then the ministers must utterly starve , and all our churches fall to sudden ruine , as many now do . and is this gospel saintship and christianity ? 6. the priests and levites by the leviticall lew , were prescribed what wives they should marry and what not . levit. 21. 7. to the 14. will it therefore follow ( as the papists votaries conclude ) therefore ministers of the gospel must not marry , and must all now be divorced from their wives , as well as from their tithes and benefices , because the leviticall law is abolished , and priests wives jewish aswell as their tithes ? our beastly ranters then may seize upon ministers , aswell as the bruitish anabaptists and swordmen on their tithes and glebes . 7. the seventh day sabbath it self , though prescribed by a n morall law was in some sense ceremoniall , and enjoyned by o ceremoniall laws too ; and therefore ( as p most affirme ) abrogated by christs death as jewish , as to the precise seventh day from the creation , and the jewish rigidities and sacrifices on it ; will it therefore follow that it is jewish and unlawfull for christians under the gospel , to observe the lords day every week , and render unto god the same weekly proportion of time for publike worship , as the jewes did , or to keep any publike fasts , or feasts to god at all , as the jews by the leviticall law were bound to doe ? if so , then farewell all lords-dayes , fasts , feasts , publike assemblies for gods worship , ministers , churches , ( god himself together with them ) aswell as tithes , and let gain of money be the onely deities hence forth adored among us , as the motto stamped upon our our new state-coyn , god with us : and most mens practises sadly proclaim to gods dishonour , and religions intolerable defamation . these answers , i presume , will for ever satisfie or silence these objectors , with q john canne , their new champion , who may now discern their grosse mistake , and learne this for a general certain truth : that whatever is not in its own nature and originall , meerly jewish and ceremonial , & hath a kind of naturall justice ▪ equity , conveniency , morality or necessity in it , and had a divine originall or institution before the ceremoniall law given , or the leviticall priesthood instituted ; that thing , though afterwards given , limited or prescribed to the levitical priests or israelites by a generall or speciall levitical law-abrogated by christ , doth neither cease its being , nor become unlawful in its primitive , or proper use unto christian ministers or believers under the gospel , by the abolishing of the leviticall law and priesthood , but may , and must necessarily be continued , practised , and perpetuated among them without the least sin , scandall , or judaisme , according to its owne primitive institution or naturall , necessary , divine , moral or civil use ; else bread , meat , drink , wines , clothes , religious sabbaths , fasts , forts , edifices and assemblies for gods publike worship ▪ houses , hospitality and charity to ministers , or poor distressed saints and people , ( yea , reading , prayer , preaching of the word of god , and magistracy and government it self ) should be utterly unlawfull unto christian ministers and people , aswell as tithes ; because given or prescribed to be used by the leviticall priests & jews , by the leviticall law. and seeing meat , drink , food , raiment , lands , houses and a competent proportion of all worldly necessaries are as simply needfull for the preservation and subsistence of the ministers of the gospel and their families now , as for the priest● and levites before and under the law , or all other sortes of men in the world , who cannot live without them : and tithes , lands , houses , both before and under the law , were originally given to and setled by god and men upon priests and levites first , and ministers since , not as meer types , shadows or ceremonies , but as a just , fitting , convenient recompence of their labour , necessary livelyhood , habitation , refidence for them and their families , and to provide them meat , drink , books , clothes , and other necessaries to live by : why our ministers under the gospel should not still enjoy them in this kind and nature , without the least shadow of judaisme , aswell as melchise dec before the law , or the jewish priests and levites under it , or their predecessors before them , even from the first settlment of the gospel amongst us , or aswell as any other men , or the objectors do their lands , goods , houses , and the other nine parts of their tithes encrease , for their livelihood and subsistence , transcends my capacity to apprehend , and the ability of all armed or unarmed enemies of tithes or glebes to demonstrate from scripture , law , reason , or the objected abused text , over-longinsisted on , to clear it from all ignorant or wilfull wrestings . and so much for the payment of tithes by abraham , and vowing them by jacob , before the law , to justifie the lawfulnesse and continuance of them under the gospel , against all cavilling exceptions . secondly , i shall make good the proposition from the maintenance of the priests and levites by glebes , tithes , and oblations under the law , urged as the strongest , if not only reason against them : and thusform my argument . that which god himself , who is infinitely and onely wise , just and holy , did by his special laws and edicts institute and prescribe , as the most expedient , equal , fit , just , rational and convenient maintenance of all other for his own priests and levites to receive and take from his own people ( when once setled in the promised land ) for the execution of their function , must questionlesse be , not onely a lawfull , but the most expedient , equal , fit , just , rational and convenient maintenance of all other for his ministers of the gospel to receive , and take from all believing christians in any setled christian kingdome , state , church under the gospel ; especially , if he hath neither positively prohibited this kinde and way of maintenance , nor specially prescribed any other way or kind of setled maintenance for them in and by the gospel . but god himself , who is infinitely and r onely wise , just , and holy ; did by his speciall laws and edicts institute and prescribe houses , lands , glebes , tithes , and oblations , as the most expedient , equal , fitting , just , rational and convenient maintenance of all other for his own priests & levites to receive and take from his own people , when once s●tled in the promised land , for the execution of their functions ; and hath neither positively prohibited this kinde or way of maintenance , nor specially prescribed any other way and kinde of settled maintenance for them in and by the gospel . ergo , it must questionlesse be , not onely a lawfull , but the most expedient , equal , fit , just , rational and covenient maintenance of all other for his ministers of the gospel from all believing christians in any setled kingdom , state , church under the gospel . the major , i suppose no rational christian can or will deny , except he thinks himself ( as king alphonso , the proud atheistical self conceited astronomer did ) more wise , just , holy than god himself ; and abler to carve out a more expedient , equal , just , fitting , rational and convenient maintenance for gods priests , levites , ministers , than god himself hath done ; and dare bid defiance to the gospel precept . eph. 5. 1. be ye therefore followers of god as dear children : the minor i shall thus confirm in order . 1. that god did by special laws and edicts institute and prescribe cities , suburbs , lands , houses , glebes for the priests and levites habitation , and the better maintenance of them and their cattle , and that in a liberal proportion , is apparent by num. 35. from 1. to 12. where we finde recorded , that the lord spake unto moses in the plain of moab , by jordan neer jericho , saying , command the children of israel that they give vnto the levites of the inheritances of their possession , cities to dwell in ; and ye shall give also unto the levites svbvrbes for ten cities rovnd abovt them . and the cities they shall have to dwell in , and the suburbs of them , shalbe for their cattle , and for their goods , and for all their beasts . and the suburbs of the cities which yee shall give unto the levites , shall reach from the wall of the city and outward , a thovsand cvbitis rovnd abovt . and ye shall measure from without the city on the east side two thousand cubites , and on the south side two thousand cubits , and on the west side two thousand cubits , and on the north side two thousand cubits , and the city shall be in the midst ; this shall be to them the suburbs of the cities . and among the cities which ye shall give unto the levites , there shall be six cities for refuge , which ye shall appoint for the manslayer , that he may fly thither ; and to them ye shall adde forty and two cities . so all the cities which ye shall give to the levites shall be forty and eight cities , them shall ye give with their suburbs . and the cities which ye shall give shall be of the possession of the children of israel : from them that have many , ye shall give many ; and from them that have few , ye shall give few : every one shall give of his cities , according to his inheritance which he inheriteth . this positive just command of god was given before the israelites entrance into , and conquest of the land of canaan : and this further positive law then likewise made against the sale and alienation of these glebes and possessions . levit. 25. 32 , 33 , 34. notwithstanding the cities of the levites , and the houses of the cities of their possession , may the levites redeem at any time , which others could not doe , v. 30 , 31. and if a man purchase of the levites , then the house that was sold and the city of his possession shall go out in the year of jubile ; for the houses of the levites are their possession among the children of israel : but the field of the suburbs of their city may not be sold , for it is their perpetuall possession . after this , when the land of canaan was fully conquered by the israelites and divided amongst the tribes by bounds and limits : we read , josh . 21. 1. to 43. then came near the heads of the fathers of the levites unto eleazer the priest , and unto joshua the son of nun , and unto the heads of the tribes of the children of israel ; and they spake unto them at shilo in the land of canaan , saying , the lord commanded by the hand of moses ( in text forecited ) to give us cities to dwel in with the suburbs thereof for our cattle . and the children of israel gave unto the levites , at the commandment of the lord ( mark it all enemies of our ministers , rectories , lands , glebes and maintenance ) these cities and their suburbs . then follow the names and places of the cities allotted to the levites proportionably out of every tribe , and how they were divided by lot amongst them : which you may read in the text it self , over large to transcribe : after which ensues this close of the story , v. 8. 41 , 42. and the children of israel gave by lot unto the levites these cities and their suburbs , as the lord commanded by the hand of moses , all the cities of the levites within the possession of the children of israel , were fourty and eight cities , with their suburbs : these cities were every one with their suburbs round about them : these were all the cities . in 1 chron. 6. we have a recitall of the sons and families of levi , and the office of the priests and levites , with the names of all the cities and suburbs allotted to them out of every tribe , agreeing with this of joshua , where those who please may read them at their leisure . these fourty eight cities and their suburbs ( as some conceive ) amounted to the tenth , or at least twelfth part of the cities and land of canaan ; the priests and levites according to their number , enjoying in proportion as large a share of the promised land , as any of the other tribes for their habitation and glebes : besides their tithes , first-fruits , offerings and other dues . all which ( as ſ ) dr. george downham , and t mr. samuel purchas observe ) amounted to a far greater proportion for the maintenance of that small tribe , than all the bishopricks , de●neries , benefices , cathedrall and colledge lands , revenues , glebes , tithes , and whatsoever ecclesiasticall profits and endowments of the clergy , and schollers in our whole kingdome and nation . after this , when the temple of jerusalem was built , where the priests and levites were to wait in their severall courses successively , by davids appointment ( 1 chron. chap. 23. to chap. 27. 2 chron. 8. 14 , 15. chap. 23. 8. and ch . 13. 10 , 11. chap. 29. 4. chap. 31. 2. chap. 35. 2. levit. 1 5 , 8 , 9. ) they had houses , churches , lodgings provided for them at jerusalem , near the temple , ( where some of them constantly dwelt and attended ; ) and likewise for the tithes , first-fruits and oblations brought thither to them , 1 chron. 9. 10. to 35. chap. 23. 28. chap. 28. 11 , 12 , 13. 2 chron. 2. to 13. ezra 8. 29. neh. 10. 37. 38 , 39. chap. 12. 44 , 45 , 47. chap , 13. 4. to 15. ezech. 40. 4. to 45. ch . 42. 1 ▪ to 19. ch . 44 19. ch . 46. 19. these cities , suburbs , habitations , churches , the priests and levites constantly enjoyed without interruption , till the revolt of the ten tribes from rehoboam : and jeroboam the usurper erected two golden calves in dan and bethel , to keep the people from going up to jerusalem to worship god there , out of carnall fear and suspition , saying in his heart , now shall the kingdome return to the house of david , if the people go up to jerusalem to do sacrifice in the house of the lord there ▪ then shall the heart of this people tvrn back again to the lord , even unto rehoboam king of judah , ●nd they shall kill me , and go again to rehoboam king of jvdah , 1 kings 12. 26. to 33. and then we read 2 chron. 11. 13 , 14 , 15 , 16. the priests of the levites that were in all israell resorted to rehoboam out of all their coasts ; for the levites left their svbvrbs and their possessions , and came to judah and jerusalem ; for jeroboam and his sons had cast them out from executing the priests office unto the lord , and he ordained him pr●ests for the high places , of the lowest of the people , and for the devils , and the calves which he had made : which king abijah warring with him after his fathers death , when he claimed the right of his usurp●d crown , they objected against him , and the revolted tribes , 2 chr. 13. 4. to 14. hear me thou jeroboam and all i●rael : ought ye not to know that the lord god of israel gave the kingdome over israel to david for ever , even to him and to his sons by a covenant of salt ? yet jeroboam the son of nebat , the servant of solomon , the son of david , is risen up , and hath rebelled against his lord. and there are gathered unto him vain men , the children of beliall , and have strengthened themselves against rehoboam the son of solomon , when rehoboam was young and tender hearted , and could not withstand him . and now ye think to withstand the kingdome of the lord , in the hand of the sons of david , and ye be a great multitude , and there be with you golden calves , which jeroboam made you for gods. have ye not cast out the priests of the lord , the sons of aaron and the levites , and have made you priests after the manner of the nations of other lands ; so that whosoever cometh to consecrate ●imself , with a young bullock and seven rams , the same may be a priest of them that are no gods ? but as for us , the lord is our god , and we have not forsaken him ; and the priests which minister unto the lord are the sons of aaron , and the● levites wait upon their businesse : &c. for we keep the charge of the lord our god ; but ye have forsaken h●m : and behold god himself is ●ith us for our captain , and his priests with sounding ●rumpets , to cry allarum against you . the issue of this a●●eisticall policy , and sacrilegious deprivation , or spoliation of gods priests and levites of their suburbs , possessions and ministry by jeroboam and his sons ; is very remarkable . 1. it brought ruine upon his whole army , though double the number of abijah his host , of whom they had a great advantage by an ambushment ; god himself smiting him and his host , so that they fled before judah , and abijah and his people slew them with a great slaughter , so that there fell down slain of israel five hundred thousand chosen men , 2 chron. 13. 13. to 20. the greatest slaughter in battle , that ever we read of in sacred or prophane stories before or since . 2. it brought captivity on his adherents who were brought under at that time , pursued , and had their wives taken and plundered , v. 18 , 19. 3. it brought this misery and fatall judgement on himself v. 20. neither did jeroboam recover strength again in the dayes of abijah ; and the lord strook him and he dyed . 4. it became sin to the house of jeroboam , even to cut it off , and to destroy it from the face of the earth , 1 kings 13. 33 , 34. 5. it made all the succeeding kings of israel professed idolaters , and most of them bloudy murtherers , usurpers , persecutors , and produced perpetuall successive civill warres between judah and israel , 1 kings 14. 30. chap. 15. 6 , 7 , 16 , 32. 2 chron. 28. 4. to 12. 6. it brought finall captivity , ruine & desolation in conclusion to the whole kingdome of israel , and the ten revolting tribes , 2 kings 17. 20 , 21 , 22 , 23. where this sad story is recorded . and the lord rejected all the seed of israel , and afflicted them , and delivered them into the hand of spoilers , untill he had cast them out of his sight . for he rent israel from the house of david , and they made jeroboam the son of nebat king , ( of which god thus complains , hos . 8. 4. they have set up kings , but not by me , they have made princes and i knew it not ) and jeroboam drave israel from following the lord , and made them sin a great sin : for the children of israel walked in all the sinnes of jeroboam which he did , they departed not from them , untill the lord removed israel out of his sight , as he had said by all his servants the prophets : so was israel carried away out of their own land to assyria , till this day ; when as the kingdome of judah x continued above 156 years after in davids royall posterity , enjoying gods , priests , levites , prophets and ordinances , till their captivity for their sins , in mocking , abusing his messengers , prophets , and despising his words , 2 chron. 36. 16 , 17. and then y after 70 years captivity , were restored again to their countrey , reedified jerusalem and the temple ; and with them , the priests , and levites returning from bondage , were restored likewise to their cities and glebes ( of which the kings of judah never deprived them , as jeroboam and his sons , and the kings of israel , who were all idolaters did ) whence thus we read ezra 2. 70. so the priests and the leaites , and the singers , and the porters , the nethinims dwelt in their cities , and all israel in their cities ; thus seconded , neh. 11. 18 , 20. all the levites in the holy city were 284. and the residue of israell , of the priests and levites ▪ were in all the cities of judah , every man in his inheritance , and neh. 13. 10. the levites and singers that did the work , were fled every one to his field . in the prophesie of ezechiel ( written during the jews captivity , in the land of the chaldeans , ezech. 1. 1 , 2 , 5. ) prophesying of the reedifying of the temple , and of the dimensions and whole fabrick thereof , chap. 40. 1. to 45. we find frequent mention of holy chambers therein , provided for the priests and their vestments . and chap. 45. 1. to 5. god enjoyns the israelites by him upon their restitution to their own land , when they should divide it by lot for an inheritance ; that they should offer an holy portion of the land , an oblation unto the lord : the length thereof twenty five thousand reeds ; and the breadth ten thousand ; this shall be holy in all the borders thereof round about . of this there shall be for the sanctuary 500 reeds in length , with 500 in breadth square round about ; and fifty cubits round about for the suburbs thereof . then he addes : the holy portion of the land shalbe for the priests the ministers of the sanctuary ; which shall come neer to minister unto the lord , and it shall be a place for their houses , and an holy place for the sanctuary . and the 25000. of length , and 10000. of breadth , shall also the levites , the ministers of the house have for themselves , for a possession for twenty chambers . in the 47. chapter verse 13. to the end of the prophecy , he writes of the bounds and division of the land of canaan ( after their restitution ) according to their several tribes , in relation to imitation of the bounds and division of it formerly made and recited by joshua : out of which there was a special portion reserved for the priests and levites , as there was in joshua's division fore-cited : thus expressed , ezech. 48. 8. to 15. and by the order of judah , from the east side unto the west side , shall be the offering , which they shall offer of 25000. reeds in breadth , and in length as one of the other parts , from the east side unto the west side ; and the sanctuary shall be in the midst of it : the oblation ye shall offer unto the lord , shall be of 25000 in length , and 10000 in breadth : and for them , even for the priests shall be this holy oblation ; toward the north 25000 in length , and toward the west 10000 in breadth ; and towards the east 10000 in breadth , and towards the south 25000 in length , and the sanctuary of the lord shall be in the midst thereof . it shall be for the priests , that are sanctified , of the sons of zadock , which have kept my charge , which went not astray , when the children of israel went astray ( after jeroboam and his calves ) as the le●ites went astray . and this oblation of the land that is offered , shall be unto them a thing most holy by the order of the levites . and over against the border of the priests the levites shall have 25000 in length , and 10000 in breadth : all the length shall be 25000 , and the breadth 10000. and they shall not sell of it ; neither exchange , nor alienate the first fruits of the land , for it is holy unto the lord. from all these scriptures ( here recited at large for the readers fuller satisfaction , conviction , and ease in turning to them ) these conclusions undeniably arise , 1. that the priests and levites had by gods speciall command and precept ( oft repeated ) both cities , houses , suburbs , lands , gl●bes de●igned to and settled on them by their brethren out of all the other tribes of israel for their habitation , and the feeding of their cattle , goods , beasts , and that in a very large and bountifull proportion . and likewise necessary and convenient houses , chambers , and lodgings neer the temple , when first built , and when reedified afterwards , which refutes the common errour of those ignorant simpletons and illiterate new-lights : who from numb . 18. 20. deut. 10. 9. chap. 18. 1 , 2. the priests , the levites , and all the tribe of levi shall have no part nor inheritance with israel : they shall eat the offerings of the lord made by fire , and his inher●tance : therefore shall they have no inheritance among their brethren , the lord is their inheritance , as he hath said un to them ; conclude : that the priests and levites amongst the israelites , had no cities , houses , lands , suburbs or possessions of their own belonging to their office , and were expresly forbidden by god to receive or enjoy any among their brethren : and hence inferre ; that ministers of the gospel ought not to enjoy any rectories , houses , lands or glebes : whereas all the forecited scriptures directly record the contrary , and the meaning of these seeming repugnant texts , is onely this , z that they should have no inheritance amongst their brethren in such sort and manner as they had ; set out altogether in one parcell by joshua and the rest who divided the land amongst the tribes by lot ( which would have hindred them from their duties ) but only a subsequent assignment of certain cities , houses and suburbs seattered and divided one from another , in and out of every tribes inheritance ; that so they might perform their offices with more ease , and be alwaves ready at hand to teach and instruct the people upon all occasions . 2. that the inheritance of the cities , houses and suburbs , which they enjoyed , should not be reputed their own proper inheritance , though they enjoyed the possession and profits thereof , but gods inheritance , as a thing devoted and dedicated unto god ; and therefore stiled by ezechiel , an oblation unto god , and an holy portion ; as a histories , divines , common , civil and canon lawyers stile all our rectories , church lands , and glebes , with the charters that first setled them , being given and consecrated deo et ecclesiae , an oblation unto god , and the church . 3. that these endowments & glebes of theirs , were called and reputed , gods own portion and inheritance . 1. because given by his specia● command and appointment by all the tribes . 2. because originally consecrated and devoted to god and to his priests and ministers onely in gods right , and for his sake . 3. because given to promote gods worship , and for an habitation and support to gods own priests and levites , imployed wholy in his immediate service . 4. that they were expresly prohibited to be sold , exchanged , or alienated by the priests , levites , or any others ; because they were given unto god , as an holy portion and oblation , and to the priests and levites for a perpetuall possession , whose inheritance was onely in god himself : and therefore not possible to be justly and lawfully sold , exchanged or alienated by the priests , levites , or any other mortal powers whatsoever , who could claim no power , right , property or disposing interest in or over them against gods own soveraigne and sacred title . 5. that these cities , suburbs , and glebes , were ratably set out in and by every tribe in an equal proportion , according to the multitude or paucity of their cities , as a tenth of their cities and lands , to which their 48 cities and suburbs amounted , as some probably conceive . and yet besides these 48 cities , there were houses and schools of prophets and prophets children ( in nature of our universities ) in bethel and in jericho 2 kings 2. 3 , 4 , 5 , 7. to 24. chap. 6. 1 , 2 , 3 , 4. which were none of these 48 cities . 6. that none of the kings and princes of judah , though many of them were idolatrous , wicked , and put to great extremities to raise moneys to pay their armies , and tribute to forreigne invaders and conquerors , did yet ever attempt to sell or alienate the cities , suburbs , or revenues of the priests and levites to maintain their wars , or pay publike debts or tributes , though king asa , jehoash , hezekiah by way of lone ) made bold with the silver and gold in the treasure of the lords house , in cases of publike extremity ( which might be afterwards paid ) 1 kings 15. 18. cap. 18. 15. 2 chron. 16. 2. yea , the scripture expresly records , that in the great famine in aegypt , when all others sold their lands , to buy bread , to king pharo●h , only the lands of the priests bolight he not : for the priests had a portion assigned them of pharoah , and did eat their portion which pharoah gave them , wherefore they sold not their lands , gen. 47. 20. to 27. 7. that the idolatrous usurper jeroboam , out of a carnal feare and policy to keep the people from returning to their rightfull soveraign , and establish the crown on himself and his posterity , was the first man we read of , and his idolatrous sons and successors after him , who cast out gods priests and levites out of their offices , and then , out of their cities , suburbs and possessions , which he enforced them to desert , ( though we read not , that they sold them to maintain their warres or pay soldiers arrears ) who thereupon repaired to jerusalem , to rehoboam the right heir , and after them out of all the tribes of israel , such as set their hearts to seek the lord god of israel , came to jerusalem to enjoy gods ordinances , and strengthen rehoboam and his kingdom , against this persecuting usuper , 2 chro. 11. 13. to 18. 8. that this casting out of the priests and levites from their offices and possessions , and making priests of the lowest of the people , and suffering every one that would to consecrate himself a priest without a lawfull call , is objected against jeroboam by ahijah as a very high crime , and provocation against god ; and the maintaining and encouraging of gods lawful priests and levites in their offices and setled possessions alledged by him as a certain argument of gods presence with a king and people , and of victory and successe in conclusion , against sacrilegious usurpers . 9. that when gods lawfull priests and levites are deprived of their glebes and possessions , we must presently expect , a base , contemptible , time-serving , idolatrous , ignorant priest-hood , jeroboams golden calves , with their new feasts and sacrifices , and a universal inundation of idolatry , wickednesse , prophanesse to ensue , with all the forementioned calamities , which befell jeroboam● army , adherents , subjects , person , family , kingdome : which the lord now set home on all our hearts , that we may never be guilty of such a sacrilegious , ruinating , god-provoking , realm-destroying , church-subverting practise in the least degree , as some would now perswade us to , in stripping our ministers of all their gl●bes , rectories and setled maintenance at one blow , ( which even pharoah himself , and godly joseph refused to do towards the very idolatrous priests of aegypt , allowing them an extraordinary daily portion to preserve their lands from sale in time of famine , gen. 47. 22 , 26. whereto they have as lawfull , as just , as divine a right , as these priests and levites had to their cities , suburbs , houses and possessions , as i shall prove anon . 2 , that god onely wise did by speciall laws and edicts institute and prescribe tithes , as the most expedient , equitable , fitting , just , rationall and convenient maintenance and reward of all other for his own priests and levites , is undeniably proved by levit. 27. 30. 31 , 32. deut. 12. 17. 18 , 19 , 31. chap. 14. 22. to the end . chap. 26. 7 , 12 , 13 , 14 , 15. num. 18. 21. to 32. neh. 10. 37 , 38 , 39. chap. 12. 44. chap. 13. 5 , 11 , 12 , 13 , 14. prov. 3. 9. 2 chron. 31. 3. to 15. mal. 3. 8 , 9 , 10 luke 18. 12. heb. 7. 5 , 8 , 9. which texts all may read at leisure , and are needlesse to transcribe at large , this truth b●ing confessed by all opposites to tithes , who hence condemned them as jewish and ceremoniall rites now abolished . that which i shall observe from them , is briefly this . 1. that the payment of tithes to the priests and levites , was positively prescribed by gods speciall precepts and commands , frequently recited . 2. that gods own people were specially commanded by him to pay tithes of the seed and increase af all their land ; of all corn , wine , oyl , fruits , yea , of garden herbs , seeds , matth. 23. 3. luke 11. 42. and likewise of the increase of all their cattle , herds , flocks . 3. that god gave these tithes , and all the tenth in israell , to the priests and levites for an inheritance , as a due reward for their service which they serve , even the service of the tabernacle of the congregation ; which all israelites else were p●ohibited to come into , or do service in , lest they bear their sin and dye ; and this was to be a statute for ever throughout their generations . numb . 18. 21 , 22 , 23 , 26 , 31. heb. 7. 5. 4. that all the tithes of the land , seed , fruit , herbs , flocks , and of whatsoever annuall increased , or passed under the rod , are expressely said to be the lords , to be holy unto the lord , consecrated unto the lord , and an heave-offering unto the lord , which he gave unto the priests & levites , for an inheritance , levit. 27 , 28 , 29 , 30 , 31 , 32 , 33. num. 18. 24. 2 chron. 31. 6. 5. that god enjoyned all the israelites , truly to tithe all the tithes of their increase and not to eat or embesle , detain or exchange any of it , especially for the worse , deut. 14. 21. chap. 12. 17. leuit. 27. 33. mal. 3. 8. and if any man would redeem his tithes , he was to give the full price , and adde a fifth part over to it . levit. 27. 31. 6. that all these tithes were to be brought by the people to the places and treasuries appointed for them , ( the corn ready threshed , winnowed , and the wine , oyl , fruits in vessels ) at the peoples own costs , without any trouble to the priests or levites , and if the place , whither they were to be brought , was too far off , then , that they called the second tithe , ought to be turned into money by the owner , and the money paid to the priest and levites in lieu thereof . deut. 12. 17 , 18 , 19. chap. 14. 22. to 28. chap. 26. 12 , 13 , 14. 2 chron. 31. 6. 12 , 13 , 14. neh. 10. 38 , 39. chap. 12. 44. chap. 13. 5. to 12. amos 4. 4. mal. 3. 10. 7. that the detaining of these tithes from the priests and levites was a great sin and sacrilegious robbing of god himself , accompanied with his curse , and punished with scarcity , barrennesse , devouring locusts , blasting of the fruits of the earth , &c. mal. 3. 8. 9. 10. ( a place worthy the saddest consideration of all tith-oppugners and substracters ) will a man rob god , yet ye have robbed me : but ye say , wherein have we robbed thee ? in tithes and offerings : ( here is the sacrilegious sin ; pray mark the just deserved punishment ▪ ) ye are cursed with a curse : for ye have robbed me , even this whole nation ( what this curse was , follows ) the devourer , ( that is , devouring creatures , as locusts , caterpilla●s , palmer-worms and canker worms , and the like ) did destroy the fruits of their ground , their vines did cast their fruit before their times in the field ; and god blasted and destroyed all their corn and fruits with blasting and meldew , and hail ; a●os 4. 9. joel 1. 4. yea ; they sowed much and brought in little ; they did eat , but had not enough ; they did drink , but yet were not satisfied with drink : they did cloth themselves , but there was no warmth : and he that earneth wages is to put it into a bag with holes . they looked for much , and lo it came to little , and when they brought it home , god did blow upon it ; yea , the heaven over them was stayed from dew , and the earth was stayed from her fruits , and god called for a drought upon the land , and upon the mountain●a , nd upon the corn , and upon the new wine and upon the oyl , and upon that the ground brought forth , and upo● men and cattle , & upon all the labour of their hands : when one cam● to an heap of 20 measures , there were but ten ; when one came to th● presse-fat for to draw out fifty vessells , there were but twenty ; and the wine , and the figs , and pomegranate tree , and the olive tree , did not bring forth , hag. 1. 6. 9 , 10 , 11. chap. 2. 16 , 17 , 19. o tha● all hard hearted , covetous , hypocriticall , atheisticall detain●ers of , and declaimers against tithes , and ministers just settled maintenance , would lay these judgements , and curses of god close unto their hearts , that so they might thereby be reclaimed from their robbery and sacri●ledge against god , and prevent , and divert these judgements curses from themselves , and our whole nation , which hav● cause to fear , and will doubtlesse feel them to their smart an● loffe if they rob god and our ministers in such sort as many now strenuously endeavour ! 8. that god himself annexed many gracious promise● of giving abundance of all earthly and spirituall blessings , t● the chearfull , conscientious due payment of tithes to hi● priests and levites for their maintenance ; which i shall recite , to excite men chearfully to this paractise now , deut. 14 22 , 23 , 28 , 29. thou shalt truly tithe all the increase of th● seed , corn , wine , oyl , herds , flocks ; that thou mayest learn to fea● the lord thy god alwayes ; and that the lord thy god may blesse thee in all the work of thy hand , which thou doest , deut. 26. 12 , 13 , 14 , 15. when thou hast made an end of tithing all the tithes of thine increase , the third year , which is the year of tithing ; and hast given it unto the levite , &c. then thou shalt sa● before the lord thy god , i have brought away the hallowed thing ▪ out of mine house , and also have given them unto the levite , &c. according to all thy commandements which thou hast commanded me , i have not transgressed thy commandements , neither have i forgotten them . i have not eaten thereof in my mourning , neither have i taken away ought thereof for my vnclean vse , nor given ought thereof for the dead , but i have bearkened to the voice of the lord my god , and have done according to all that thou hast commanded me : look down from thy holy habitation from heaven , and blesse thy people israel , and the land which thou hast given us , a land that floweth with milk and honey . such a conscientious true payment of tithes as this , according to all gods comandements , without the least substraction or embeslements , emboldens , enables every particular man to make such a prayer to god , as this , not onely for himself , but for the whole land ; and brings a blessing upon himself and all the realm , and makes it a land flowing with milk and honey , and abundance of all rich blessings . besides , we read in 2 chron. 31. 1. to 15. that when godly king hezekiah had destroyed idolatry , and appointed the courses of the priests , and levites after their courses , every man according to his service , he brought offerings , and peace offerings , to minister and to give thanks , and to praise in all the gates of the tents of the lord : he appointed also the kings portion of his svbstance for the burnt-offerings , for the morning and evening ; for the sabbaths , the new moons , and set feasts ; moreover he commanded the people that dwelt in jerusalem , to give the portion of the priests and the levites , that they might be encouraged in the law of the lord. and assoon as the commandement came abroad , the children of israel brought in abundance , the first-fruits of corn , vvine , oyl and honey , and of all the increase of the field , and the tithes of all things brought they in abundance . and concerning the children of israel and judah , that dwelt in the cities of judah , they also brought in the tithes of oxen , and sheep , and the tithe of holy things , which were dedicated unto the lord their god , and laid ●hem by heaps . in the third moneth they began to lay the foundation of the heaps , and finished them in the seventh moneth , and when hezekiah and the princes came and saw the heaps , they blessed the lord and his people israel . then hezekiah questioned with the priests and levites concerning the heaps ; and azariah the chief priest of the house of zadok , answered him , & said ; since the people began to bring the offerings into the house of the lord ; we have had enough to eat , and have left plenty ▪ ( but did the people grow poore thereby ? no , but much richer than before ) for the lord hath blessed his people , and that which is left , is this great store . then hezechiah commanded to prepare chambers ( or store-houses ) in the house of the lord , and they prepared them , and brought in the offerings and the tithes , and the dedicate things faithfully ; over which cononiah the levite was ruler . how different was this practise of all the people and godly saints in those daies , in a chearfull bringing in their tithes and oblations to the priests and levites in abundance for their encouragement ; which caused king hezechiah , his princes , the priests , levites , and god himself to blesse them ; from the sacrilegious practice of tith-detaining hypocritical saints and christians in our d●ies : who shall never receive such a blessing as this from god or good men , but their curses : if these texts and 〈◊〉 will not move such hard hearted men , let them consider 〈◊〉 this precept and promise of god. prov. 3. 9 , 10. honour the lord with thy substance , and with the first fruits of thine increase , so shall thy barns be filled with plenty , and thy press shall burst out with new 〈◊〉 : and mal. 3. 7 , 10 , 11 , 12. return unto me , and i will retu●n unto you , saith the lord of hosts , wherein shall we return ? bring 〈…〉 the ●●●hes into the store-house , that there may be meat in mine 〈…〉 me now herewith , saith the lord of hosts , if i will n●● 〈◊〉 the windows of heaven , and powre you out a blessing , 〈◊〉 there shall not be room enough to receive it ; and i wi●●●●●ke the devourer for your sakes , and he shall not destroy the 〈◊〉 of your ground , neither shall your vine east her fruit , before her ti●● in the field , saith the lord of hosts : and all nations shall 〈◊〉 you blessed , for ye shall be a delightsome land , saith the lord of hosts . what christians heart ( though never so covetous and worldly ) should not these sacred promises of god , ( the last of them recorded in the last of all the books and p●ophets in the old testament , they being not meerly levitical and judaical , but of eternal verity , use , and evangelical to● ) excite and engage , most cheerfully to pay and bring in all their tithes and dues to gods ministers now , as w●ll as to the priests and levites heretofore ; christ himself having made like parallel promises of blessings and rewards for relieving and maintaining his ministers in the gospel , mat. 10. 40 , 41 , 42. mar. 9. 41. phil. 4. 18 , 19. 9. that the due payment of tithes to gods priests and levites , was a great encouragement to them in the law of the lord , and in the diligent execution of their duties , 2 chron. 31. 3 , 4 , 5 , 10. and on the contrary , the with-holding of them from them , a great discouragement , necessitating them to desert their duties and functions : witnesse that memorable text , neh. 13. 10 , 11. 12. and i perceived that the portions of the levites had not been given them ( mark the consequence ) for the levites and the singers , that did the worke were fled every one to his field . then contended i with the rulers , and said ; wby is the house of god forsaken ? and i gathered them together , and set them in their place . then brought all judah the tithes of the corn , and the new wine , and the oyle unto their treasuries ; and i made treasurers over the treasuries , shelemiah the priest , and zadock the scribe , and of the levites redajah , &c. for they were counted faithfull ; and their office was to distribute unto their brethren . which reason still continuing under the gospel in relation to the ministers and preachers thereof . heb. 13. 16 , 17. phil. 4. 10. to 21. is a strong argument to engage all true christians desiring the propagation of the gospel , and a painfull able ministry duly to pay their tithes and portion to them . 10. that it was the bounden duty and care of religious kings and governours amongst gods own people , when the people were backwards to pay and bring their tithes and duties to the priests and levites , to command , and enforce them to do it by speciall covenants and oaths , sealed and subscribed by the princes and people ( neh. 9. 38. cap. 10. 1. to the end ) and likewise by positive ordinances and injunctions , and to be earnest and zealous in it , as the two last recited examples of king hezechiah , and nehemiah evidence ; and this was so far from being an unjust and oppressive action and grievance to the people ; as some now term it ; that it is recorded of god himself for their honour , and others imitation , and so well pleasing unto god ; that nehemiah closeth up the history of his acting , in this kinde , with this memorable addresse and prayer to god himself , neh. 13. 14. remember me , o my god , concerning this , and wipe not ovt the good deeds that i have done for the hovse of my god , and for the offices thereof . and will not god remember their ill deeds in wrath and vengeance , who shall do the contrary to what he and king hezekiah acted , in robbing god and his ministers of their tithes and setled dues ? b st. hierom with others affirm : that the israelites had four sorts of ●ithes . 1. that which the people paid to the levites , being the tenth of every thing that was food for man , not so much as herbs excepted , and whatever received increase from the earth . 2. that which the levites paid to the priests , being the full tenth , or their tithes . 3. that which they received for expence in their solemn feasts , when they went to the tabernacle or temple , whereof the owner and his family were to eat in those feasts as well as the levite , deut. 4. 26 , 27. chap. 12. 17 , 18. 4. the third years tithes , which were then laid up for the levites , and likewise for the stranger , the fatherlesse , the poor widdow within their gates , in the husbandmans own barns and store-houses , and not then carried to jerusalem , as the other tithes were . deut. 14. 28 , 29. cap. 26. 12. 13. their first and second tithes every year ( as they affirm ) amounted to 13. in the hundred ; so as the husbandmans clear lay-chattel , the tithes first deducted came but to eighty one bushels of corn , or eighty one pipes or tuns of wine or oyl , in every hundred ; which considering the costs the husbandman was at in threshing and fanning the corn , barrelling up the wine and oyle , and carrying them to jerusalem , and the priests treasuries at their own costs , amounted to double the tithes we pay now and more ; besides the first fruits paid out of them in kind before the tithes ; their free-will offerings , sacrifices , oblations and other charges gods worship prescribed by the levitical law , together with half a shekle every poll for the service of the tabernable , exod. 30. 12 , 13 , 14. yet the israelites were obliged by god to pay all these tithes , which all the godly amongst them chearfully did without murmuring , notwithstanding every seventh year amongst them was sabbatical , and free from tillage , and the voluntary fruits of the earth then growing were to be for the poor , & the beasts of the field were to eat the rest , ex. 23. 10 , 11. lev. 25 3 , &c. what would our anabaptists and tith-oppugners have said and done , had they been born israelites , under the law & clogged with so many tithes and expences , who now grumble and refuse to pay half so much tithes as they constantly did , though they pay no first-fruits , sacrifices , and other costly oblations of several sorts to god , as the israelites did , besides all these tithes ? i fear their covetuous , sacrilegious hard-hearts would have induced them to cast off , not onely gods priests and levites ( as now many of them do our ministers ) as superfluous creatures , but even all gods chargeable ordinances and levitic●l forms of worship as intollerable grievances , oppressions , and renounced god himself to save their purses , and turned athiest out-right : let them therefore reform this their sacrilegious tith-detaining practises and opinions , lest whiles they pretend to avoid judaisme , they prove worse than the very jews themselves ; yea worse than the very jewish pharisees , who paid tithes even of rue , annis , mint , comin , and all other herbs , and of all they had . matt. 23. 23. luke 11. 42. cap. 18. 12. whose righteousnesse all christians righteous must exceed by christs own verdict , else they shall never enter into the kingdome of heaven , mat. 5. 20. nay worse than the very idolatrous jews under jeroboam and his successors , who paid their tithes duly even to the base idolatrous priest at bethel and gilgal , who waited on the service of the golden calves , and brought all the oblations to their very calves , which god reserved to his priests , levites , and himself ; as is evident by amos 4. 4 , 5. come ye to bethel and transgresse , at gilgal multiply transgression ; and bring your sacrifices every morning & yovr tithes after three years , and offer a sacrifice of thanks giving with leaven , & proclaim & publish the free offerings , for this liketh you . o yee children of israel , saith the lord of hosts . let those idolatrous jews and israelites now shame them to their duties , lest they rise up in judgement and condemn them , at the last day . these cities , suburbs , houses , glebes , tithes , thus settled on the priests and levites for their habitation , maintenance and reward of their ministeriall function , had nothing properly typicall or ceremoniall in them ; and being assigned to them by god himself onely , for their necessary habitation and competent livelyhood , may and ought to be continued , and imitated in a fitting proportion under the gospel , for the habitation , maintenance and livelyhood of the preachers of the gospel , who are to live by the gospel , as well as they did by the temple and altar , 1 cor. 9. 13 , 14. 3. there was another supplementall maintenance , besides these glebes and tithes , prescribed by god in the levitical law for the priests , and was properly ceremoniall , leviticall , and quite abolished with that priesthood by christs death ; and that was the priests share out of every meat-offering , made of fine flower , , oyl and frankincense unto the lord by the people , a small part whereof the priests were to offer up to god upon the altar , and the remnant which was left was to be aarons and his sonnes , with the breast and right shoulder of every peace-offering , offered by the people , called the wave-breast , and the heave-shoulder , given by god to the priest , who offered the bloud and fat of the peace-offering at the altar , together with the skin of every burnt-offering , levit. 2. 3 , 10. chap. 7. 6. to 11. and 28. to 38. exod . 29. 26 , 27. chap. 9. 21. numb . 6 ▪ 19 , 20. and from them that offered a sacrifice , whether it were ox or sheep , this was the priests dve likewise from the people ; they were to give unto the priest the shoulder and the two cheeks and the maw , by gods speciall appointment , deut. 18. 3. ezech. 44. 29. 30. which fee eli the high priests sonnes exceeding and exacting more than was due by violence , it exceedingly provokes god and men to abhor the sacrifices of the lord , and proved the ruine of eli and his family , 1 sam. 12. 2. to the end . these dues and fees of the priests serving onely at the altar , had no affinity with the forementioned glebes and tenths , belonging as well to the levites ●s priests , and therefore are distinctly prescribed by themselves . now for any to argue that tithes and glebes , which were no wayes properly ceremoniall , leviticall or typical , are quite abolished by christ , and incompetible with the gospel , because those meat-offerings , peace-offerings and sacrifices , ( which were meerly ceremoniall and typicall , and by consequence the fees due unto priests out of them ) are quite abolished by christ , the onely true meat-offering , peace-offering and sacrifice for us unto god ; is a meere non sequitur , they being things of a different nature , and the one eternally abolished by christ , as the whole epistle to the hebrews testifies , but the other not , as the said very epistle attests , hebrews 7. 1. to 9. compared with 1 cor. 9. 4. to 16. 1 tim. 5. 17 , 18. gal. 6. 6. and here i shall beat our sword-men and other tithe-oppugners with their own weapon . they tell us for an unqu●stionable gospel-truth ; that ministers of the gospel ought to have no certain or coercive maintenance , but onely voluntary free will-offerings , such as the people shall willingly give them without any law or constraint ( though their own unordained chaplains in the army and garrisons have constant pay each moneth out of the peoples purses , to whom they do not speak , and are not maintained by the souldiers free , but the people 's enforced monethly contributions ; which practise they should first reform , if repugnant to the gosp●l : now such maintenance as this , is more properly and purely levi●icall and ceremonial than tithes ; since all meat-offerings , peace-offerings and sacrifices , out of which the leviticail priests were to have their share and maintenance , were onely free-will-offerings voluntarily offered to god , without any coercion , when they pleased , levit. 2. 1. chap. 3. 1. chap. 22. , 18 , 19 , 22 , 23 num. 18. ● . chap. 29. 39. deut. 12. 6. chap. 16. 10. psal . 54. 6. if then tithes , glebes , and all coercive or settled maintenance for ministers be abolished and unlawfull under the gospell , though not primarily , and purely leviticall , but of divine , morall , and naturall right , by the dictate of na●urall reason ; as tyndarus , rebussus , and many others affirm in their treatises of tithes ; then much more must their maintenance by the leviticall free-will-offerings , oblations , and sacrifices be such ; being more purely leviticall and ceremoniall than tithes , as these instances manifest , and 1 cor ▪ 9. 13. heb. 7. 12 , 13. and if ministers of the gospel must have neither a settled nor inforced maintenance , by glebes , tiths or otherwise ; as some now plead , nor yet an uncertain one by voluntary free-will offerings and contributions , they shall have no maintenance at all allowed them under the gospel ; whereas the priests of god under the law had both a certain setled maintenance and reward by glebes and tithes ; & likewise an arbitrary and uncertain , by their fees and dues out of the peoples freee-will-offerings , and sacrifices ; and why ministers of the gospell may not have a like setled and coercive maintenance , both by glebes and tithes , and likewise an honorary super-additionall reward according to their pains and merits , by the voluntary benevolences , and free-will-offerings of the people , as well as priests under the law , or as well as servants and all publick officers , military or civill ; let their opposites render me a reason , when they are able ; the apostle resolving thus of ministers of the gospel in opposition to the priests under the law , heb. 13. 10. we have an altar , whereof they have no right to eat which serve the tabernacle ; which compared with 1 cor. 9. 13 , 14. do ye not know , that they which minister about holy things , live of the things of the temple ; and they which wait at the altar , are partakers with the altar : even so hath the lord ordained , that they which preach the gospel should live of the gospel , and with phil. 4. 18. but i have all , and abound , and am full , having received from epaphroditus the things ( or voluntary contribution ) sent from you , an odour of a most sweet smell , a sacrifice acceptable well pleasing to god : will warrant this conclusion ; that as the gospel in these texts retains the old legal terms of altar & sacrisice , in a reall , evangelical sence , in relation both to the office & maintenance of the ministers of the gospel ; so christians under the gospel in the self same sence , may and ought to allow them the like settled maintenance by glebes and tith● , and likewise additionall rewards by voluntary evangelicall sacrifices and oblations for attending on the new gospel-altar , jesus christ preaching of his gospel to them , as the priest under the law received from the people . 4. there was another additionall way of maintenance for the priests under the law , but certain and considerable by gods speciall appointment ; even the first-born of man and unclean beasts , which were to be redeemed , at a set value given by god to the pri●fts , the firstlings of all their herds , beasts , flocks that were clean , payable in kind ; and the first fruits also of their ground , corn , wine , oyl , and of all manner of trees and fruits , and likewise of their dough : which god peculiarly reserving and consecrating to himself as his own , and holy to himself ; did yet transferre them to his priest , and enjoyns the people to give and bring unto the priests , that they may cause the blessing to rest in the peoples houses ; as you may read at leisure . exod. 13. 12 , 13. chap. 22. 29 , 30. chap. 23. 16 , 19. chap. 34. 19 , 20 , 22 , 26. levit. 2. 12 , 14. chap. 23. 10 , 20. chap. 27. 26 , 27 , 28. numb . 28. 26. deut. 12. 6. chap. 14. 23. chap. 15. 19. chap. 26. 2 , 16. compared with num. 18. 11. to 20. 2 kings 4. 22. 2 chron. 31. 5. and neh. 10. 35 , 36. chap. 12. 44. chap. 13. 12. prov. 3. 9. ezech. 20. 40. chap. 44. 30. chap. 48. 14. these first-fruits most hold to be meerely ceremoniall and types of christ , the first-born of god , heb. 1. 6. psal . 89. 27. the first-fruits from the dead , 1 cor. 15. 20 , 23. and of christians under the gospel , who are called a kind of first-fruits of his creatures , jam. 1. 18. and the first-fruits unto god and to the lamb , rev. 14. 4. therefore abolished by christ as ceremoniall and leviticall . but yet notwithstanding , seeing all true christians are and ought still to be even spirituall first-fruits unto god under the gospel ; to present themselves , their souls and bodies a living sacrifice , and oblation , holy , acceptable unto god through jesus christ : in the first place , rom. 12. 1. 2 cor. 8. 2 , 3 , 4 , 5. and to seek first the kingdome of god , mat. 6. 33. and then afterwards to be ready to consecrate all their goods and estates to god and his service , so far ●orth as there is occasion or necessity , acts 4. 32 , 33 , 34 , 35. i cannot yet discern , but that all christians by a proportionable kind of gospel and naturall equity , are still obliged to render a kind of first-fruits out of their estates , besides their tithes , for the maintenance and propagation of the gospel when and where there is occasion ; there being sarre more equity and gospel justice for it , than that our ministers , out of their small , scarce competent , and many very incompetent livings , should pay the first-fruits and first years profits of their livings to the king or state ( as formerly they did unto the pope through papal vsurpation onely ) by the sta●utes of 26 h. 8. cap. 3. 27 h. 8. c. 8. 1. 1 eliz. c. 4. and almost above the tenth of all their livings to the soldiers ( amounting to treble their tenths to the king or pope ) without any grant at all by them or their proxies in the usuall legal , just , parliamental way , against all their rights , priviledges and our laws : the jewish priests and levites under the law being never burthened with such first fruits or taxes , by their soveraigns , and exempted from them even by a heathen conqueror , ezra 7. 24. which those , who now endeavour to deprive them of their tithes , glebes , and yet exact both first-fruits , tenths and contributions from them , may do well to consider . having thus related at large , what a liberal , various , full , and competent maintenance god setled on his priests and levites under the law , by glebes , tithes , oblations , sacrifices , poll-money , first-fruits , besides the tenth and tribute out of the very spoiles of war formerly insisted on . i shall now apply it home to the ministers of , and christians under the gospel , in these short aphorismes . 1. ministers and preachers of the gospel inwardly qualified with sufficient gifts , graces , and lawfully called and ordained , are gods and christs own institution , and ministers as well as priests and levites under the law , matt. 10. 5 , 6 , 7. chap. 28. 19 , 20. luke 10. 1 , 2 , &c. chap. 24. 47 , 49 , 53. mark 6 ▪ 7 , 8 , &c. cap. 16. 15 , 20. acts 13. 2 , 3 , 4 , &c. cap , 14. 23. cap. 19. 1 , 6 , 7. cap. 26. 17 , 18. 28. rom. 12. 6 , 7 , 8. 1 cor. 12. 4 , 8 , 9 , 28 , 29 , 30. cap. 14. 29 , 30 , 31 , 32 , 40. ephes . 4. 8. to 17. col. 4. 17. 1 tim. 3. 1 , 2. cap. 4. 14 , 15 , 16. cap. 5. 21 , 22. tit. 1. 5 , 6 , 7. heb. 13. 17. jam. 5. 14 , 15. 1 thes . 5. 13. 1 cor. 4. 1. 2 ▪ cor. 3. 6. cap. 11. 23. 2. that their ministry and calling is far more honourable , glorious , necessary and beneficiall to mens souls , than that of the priests and levites under the law. 2 cor. 3. 6. to 12. heb. 7. 1 to 14. 3. that it is far more painfull and labourious , than the ministry of the priests and levites under the law ; acts 8. 4. 2 cor. 11. 23. to 30. 1 tim 4. 13 , 14 , 15. 2 tim. 4. 1. 1 thess . 5. 2. 2 ▪ pet. 1. 12. rom. 15. 19 , 20. cap. 12. 7 , 8. 4. that therefore there is as just , as competent , as full , as honourable and setled a maintenance , and as much honour , reverence , obedience , love and recompence due unto them , for their very work and calling sake from all christians under the gospel , as there was from gods people to the priests and levites under the law ; as i have already proved in the first proposition ; and that by divine institution , 1 cor. 9. 13 , 14. 1 tim. 5. 17 , 18 , 21. for whence c hemingius ( with all o●thodox protestant divines , i have seen besides as well as papists and jesuites ) concludes thus . admoneantur igitur pii , qvod jvre divino ecclesiae ministris debeant stipendia ; that all the godly are to be admonished , that by divine right they ow wages to the ministers of the gospel . and if so , then 5. it follows inevitably , that there being no other setled way of maintenance particularly prescribed for them in the gospel ; and convenient houses , glebes for them , their families , and necessary cattle ; and tithes of the increase of the fruits of the earth , and cattle of all sorts , being as necessary and requisite for the habitation , food , clothing , support of them , their ministry , families , and supply all their necessaries with as little charge or trouble , as may be , as for the priests and levites under the law : that godly christians cannot pitch upon any equaller , fitter , juster , better , wiser , rational or convenient way of maintenance for them , than that of necessary houses , rectories , glebes in every parish , and tithes of all things needfull for food and raiment , it being the constant standing setled maintenance which the most wise , just , and holy god invented , prescribed for his own priests and levites maintenance amongst his own people , when setled by him in the land of promise , and that which all setled christians empires , kingdoms , states , churches generally through the christian world have pitched upon , as most agreeable to gods will and word , under the gospel , which no wayes repeals nor contradicts his own former prescriptions of this kinde . 6. that the glebes and tithes of the priests and levites under the law , were reserved by god himself ( the supream land-lord of all kingdomes , countries , nations , churches , people in the world , and the special god , lord , king , father , saviour and preserver of his own people ) as a sacred , holy tribute , rent , portion , and homage due unto himself from poor creatures , servants , vassals ( who are no true proprietors , but onely stewards and tenants at will of all the lands , goods , earthly blessings and possessions they enjoy ; the earth being the lords , and the fulnesse thereof , and the corn , wine , cattle , fruits and earthly creatures we possesse , not really ours , but gods own , 1 chr. 29. 11. to 17. psal . 24. 1. psal . 97. 5. psal . 50. 9 , 10 , 11 , 12. e●ech . 16. 18 , 19 , 20. hos . 2. 8 , 9. dan. 4. 32 , 35. mat. 6. 10. 11. ) the use and possession of which tribute , he allotted to the priests and levites under the law for their maintenance , salary and reward of their labour in his service , for the advancement of his worship , glory , honour , and his peoples spiritual good : reserving the inheritance and right thereof alwayes to himself ; as the premises sufficiently evidence : now god himself to whom alone tithes and glebes ( were originally impropriated ; not to the levitical priest-hood ) being unchangeable , without any variableness or shadow of turning , jam. 1. 17. psal . 102. 26 , 27. mal. 3. 6. and jesus christ ( to whom tithes were first paid by abraham in the person of melchisedeck ) having an unchangeable priest-hood , and being a priest for ever after the order of melchisedeck , heb. 7. and all christians whatsoever under the gospel , being as much his absolute creatures , vassals , servants , stewards , and tenants , as well , as the israelites under the law , and all their lands , goods , earthly blessings , corn , wine , cattle , and imployments , his in right , and not their own , as well as theirs too ; why they should not all render to him the self same sacred tribute , holy portion , rent , homage of glebes and tithes of all they have , as well as they ( though the levitical priest-hood be abolished ) they being so specially reserved and consecrated to himself , for the support , maintenance , reward , encouragement of his faithfull ministers under the gospel , imployed in his service for his honour , glory and their everlasting salvation ; let john canne , and all presumptuous peremptory tith-oppugners , answer me ; yea , this their soveraign land-lord and creator , if they can ; who will one day call them to a strictaccompt for detaining this due rent , tribute , homage from him , and may justly dispossesse and strip them naked of all they have for this their ingrate , contemptuous carriage towards him , as he hath done many of late , by fearfull fires and other judgments , as well as heretofore , mal. 3. 8 , 9 , 11. 7. that as the gospel it self succeeded the levitical law , and baptisme and the lords supper , circumcision and the passeover : so the apostles and ministers of the gospel , succeed the priests and levites under the law in their ministerial function in the church of christ , by gods appointment : their ministry and office being both the same in substance ( even to worship , praise and honour god according to his revealed word and will , and instruct , exhort , direct and guide his people in the way of salvation ) though differing in some circumstances of lesser moment , abolished by christs death . it is therefore most reasonable , just , equitable , convenient , they should receive and enjoy the like setled maintenance by glebes and tithes , as their predecessors did , god hav●ng prescribed none other kinde of reward or subsistence for them in the gospel that any can shew me . it is usuall in all kingdomes , states , nations , where there are any publike setled offices and officers , for any persons who succeed others in those offices , to enjoy the self same salaries , houses , lands , fees , and revenues as their predecessors lawfully received , unlesse there be some special laws to alter their stipends : this we see verified in all civil , military and ecclesiastical officers ; yea , in the times of greatest publike charges that ever befell the nation , those whom most yet call judges , sheriffs , majors , generals , colonels , captains and governours of forts , &c. though their commissions be altered in some things , and themselves in more , do yet receive the self same salary , pay and maintenance annexed to their offices , as their lawfull predecessors did ; yea , to come closer home ; all our protestant ministers , since the reformation of religion , have generally enjoyed the gl●bes and tithes ( as the parishioners enjoy and frequent the churches ) as their popish predecessors did before them ; though the one of them ( just like the levitical abolished priests ) made it their chiefest businesse and part of their calling to say masse , and offer an unbloudy sacrifice ( as they falsely termed it ) on their altars both for the quick and dead ; and the other , who succeed th●m , make it their principall work to preach the gospel , and administer the sacraments according to christs institution . since then the ministers of the gospel succeed the levitical , as well as the popish priests , as the gospel doth the law , and the christian sacraments the jewish ; and we , with all converted gentiles engraffed into jesus christ and the church of god , succeed the jews , who were broken off from their own olive tree , that we might be engraffed in their places , who now partake of the root and fatnesse of their olive tree ; as the apostle resolves , rom. 11. 16. to 25. why the ministers of the gospel should not likewise succeed the leviticall priests ( as well as the popish ) in the enjoyment of their setled maintenance by glebes , tithes , ( being not meerly ceremonial , as i have proved ) and all believing gentiles , who succeed the believing israelites in gods church , succeed them likewise in the due and just maintenance of their ministers by tithes and glebes , reserved to and prescribed by that true , holy , just and righteous god , who is not only the god of the jews , but of the gentiles also , rom. 3. 19. let any rational christian now resolve his own conscience and mine , from friends or scripture , reason or equity if he can ; god having given us a land flowing with milk and honey , and as fit , as able to render glebes and tithes of all things in kinde , as he did unto the jews . it is a received maxime in our law , quod venit in loco alterius est de natura prioris . if this be gospel , as it hath been h●ld both law and reason under the gospel ; i need add no more to this aphorisme , to prove the lawfulnesse and equity of our ministers glebes and tithes ( and to continue as well for the future as heretofore ) by a divin● right . 8. that all christian churches , and pious christians generally throughout the world , from the apostles dayes till now , have unanimously resolved , both in point of piety , justice , conscience , and right reason , that they are bound to consecrate and render unto god the sel●same weekly portion of time for his publick worship , as the israelites and jews under the law were obliged to do ; to wit , one day in seven : though they differ in the circumstance onely of the day , they observing the seventh day from the creation every week ( in memory of the creation , and gods rest thereon ) for their sabbath , prescribed by speci●ll lawes ; and we the first day of every week in memoriall of our saviours resurrection thereon , by the generall , morall equity of these laws warranted by apostolicall practise only , without any special gospel-precept . let then the whole army of tithe-oppugners render me one dram of reason , or shadow of answer if they canne , why all christian realms , churches , nations in the world , may not , should not by the self same rule of piety , justice , equity and proportion continue and render the like proportion of glebes , tithes to god and his ministers under the gospel , as the jews did to him , his priests , and levites under the law ; as well as they render to him the self same proportion of time for his weekly , publick service , and why payment of tithes under the gospel to god , who gives us both them and the residue of our estates , and encrease out of his own meere free grace , for the maintenance of the ministers of the gospel , and support of his publick worship on the lords day should be more judaicall , vnchristian , antichristian , superstition ( as canne and others stile it ) than the dedicating and appropriating of the lords day to gods publick worship , and honour , who hath given and allowed us the other fix for our imployments ; when as he might have justly reserved the nine parts of our lands and goods to himself , had he pleased , instead onely of the tenth , as well as the six dayes in lieu of the seventh , wherrewith he is content , which d divines usually urge men to induce men to the more chearfull sanctification of the lords day , and some scribler● against tithes as well as others . 9. that christians under the gospel are bound in justice , equity and conscience to give their hired servants & labourers their due and deserved wages , and not to detain it from them , even under the gospel , and that by vertue of gods command recorded in the leviticall and judiciall law. levit. 19 , 13. deut. 14. 14 , 15. approved in the gospel , col. 4. 1. and to allow their beasts and oxen that plow and tread out their corn , straw and provender , without muzling up their mouths , by vertue of a like precept recorded , deut. 25. 4. ( twice repeated and urged by the apostle in the new testament , to prove the lawfulnesse of ministers maintenance under the gospel : 1 cor. 9. 8 , 9 , 10. 1 tim. 5. 18. ) and that without the least suspition of judaisme or antichristianisme ; therefore they may , and are also bound in justice , equity , conscience , not onely to settle glebes upon , but likewise to pay tithes to the ministers of the gospel , as a due wages , hire and reward for their labour in the ministry , as well as the jews did to their priests and levites without the least tincture of judaisme or antichristianisme : since christ in the gospel resolves , math. 10. 10. luke 10. 7. and 1 tim. 5. 18. that ministers being labourers are worthy of their meat , hire , and a competent maintenance suitable to their pains and function ; as well as any other hired servants or labourers in the fields , or as our labouring oxen or horses are of straw and provender . 10. we read it recorded , 1 sam. 8. 11 , 15 , 17. that this would be the manner of the king that should reign over the jews , that amongst other things , he will take the tenth of your seed , and of your vineyards ; and the tenth of your sheep , & give them to his officers and servants ; in imitation wherof , the kings of england in ancient parliaments , and of late times have usually demanded and received by grant in parliament , a decime or tenth of the goods and estates of their subjects for their supplies , and likewise a tenth of their merchandise exported and imported for tonnage and poundage , as our parliament records , histories , and rastall in his abridgement of statutes , tithes , taxes and tenths attest . if then our lawfull kings , princes and governours under the gospel , may justly demand and receive by grantia parliament , the tenth of all our goods , corn , wooll , sheep , estates , merchandise , for their necessary supplies , and the defence of the kingdome ; and some who are no kings , and have engaged against kingship as tyrannicall , do the like without a parliament , being not only a tenth of all our estates , but a double and treble tenth of all mens yearly revenues and estates , and of ministers tithes besides , for the maintenance of themselves and the army , without the guilt of jvdaisme or antichristian tyranny , oppression or svperstition : why our faithfull ministers , may not likewise demand and enjoy their glebes , and tithes , not onely granted , but confirmed to them by our ancestors in successive parliaments , from the first planting of the gospel in this nation till the reformation ; all our protestant parliaments since the reformation , and by sundry ordinances in the very last parliament , ( to which some now in highest power gave their cordiall votes ) for the preaching and propagating of the gospel , and saving of mens souls , without the like brand of judaisme and antichristianisme , let e john canne resolve me when he can ; who most falsely , scandalously , and unchristianly brands both the last and all protestant parliaments confirming tithes , for popish , idolatrous parliaments , acting against the lord jesus , and our ministry , for antichristian ministry ; who certainly was in his cannes or cups , when he writ and published such palpable , scandalous untruths , to the dishonour of our church , parliaments , nation , religion : but such cretians are alwayes lyars , evil beasts , slow bellies : wherefore they need a sharp rebuke , that they may be sound in the faith , tit. 1. 12 , 13. he might have done better to excite those to whom he dedicates his pamphlet against those popish priests , monks , friars , jesuits , sent from the pope and rome into england of late to root out our ministry , and their maintenance , as most opposite to antichristianisme , and his papal s●veraignty and errors , under the notion of anabaptised dipped jews , gifted brethren , new lights , seekers , of which more in its due place . 11. that god in the leviticall and judiciall law prescribed laws for warre , and souldiers in the warres , deut. 20. throughout , and amongst others , v. 2 , 3 , 4. it shall be , when ye come nigh unto the battel , that the priest shall approach and speak unto the people , and shall say unto them ( for their encouragement ) hear o israel , you approach this day unto battel against y●ur enemies ; let not your hearts faint , fear not , and do not tremble , neither , be ye terrified because of them , for the lord your god is he that goeth with you , against your enemies to save you . after which , v. 8. &c. the officers are commanded to make proclamation , that every man , who was fearfull and faint-hearted should go and return to his house , left they should discourage their brethen , that they should proclaim peace to every city they came nigh , before they besieged or stormed it ; and if they won it by force , the souldiers should take the spoil thereof unto themselves , and eat the spoil of their enemies , which the lord their god had given them . and by another leviticall law the priests were thus enjoyned by god , to pray for and blesse his people , num. 6. 23. 24. &c. on this wise ye shall blesse the children of israel , saying to them , the lord blesse thee , and keep thee ; the lord make his face shine upon thee , and be gracious unto thee ; the lord lift up his countenance upon thee , and give thee peace : and they shall put my name upon the children of israel , and i will blesse them . if then it be neither jewish nor antichristian , nor superstitious nor unlawfull , for ministers of the gospel to encourage christian souldiers going to battel in the self same manner and form , or to blesse them and the people in these very leviticall words as f john canne and all anabaptisticall and independant chaplains of the army ( and mr. peters especially ) wlil grant , who have frequently used the sel● same or like encouragements and exhortations to the army , receiving good , constant pay for their pains . and if it be neither jewish nor antichristian , nor unchristian for our saintlike officers & soldiers under the gospel , to make like proclamation to cowardly persons , or to proclaim peace to cities and garrisons , ere they besiege or storm them , and if obstinate and won by force to take the spoil and plunder of such cities and enemies to themselves , and eat thereof , which i am certain all our officers , souldiers , and their anabaptisticall tithe-oppugning chaplains will grant and subscribe to , though thus prescribed by the leviticall law , abolished ( as they say ) by jesus christ . then questionlesse our ministers of the gospel may still receive and enjoy their gl●bes and tithes by like reason , without the least guilt or reproach of judaisme or antichristianisme , though prescribed to the levitical priests and levites , by the levitical law , else john canne and others of his fraternity ( professing themselves the only ministers of the gospel , and rejecting all others as antichristian ) must give over their chaplains places in the army , navy , garrisons , and no more encourage nor accompany any soldiers in the wars , or blesse the people , as aforesaid ; because it was a part of the levitical priests office ( who were also to blow the trumpets in the wars , num. 6. 1. to 10. josh . 6. 4 , &c. prescribed by an abolished levitical law . 12. that all israelites and jews both priests and people , were by the levitical law frequently commanded inviolably to perform , keep , pay and execute the solemn oathes , vows and covenants they made to god or men , and no wayes to infringe them , or prevaricate in them , levit. 19. 12. num. 21. 3 , 3. cap. 30. 2. to 16. deut. 12. 11. cap. 23. 21 , 22 , 23. josh . 2. 11 , 12 , 13. cap. 6. 22. to 26. cap. 9. 15. to the end . and among other things , we finde their tithes ( vowed to god by jacob , gen. 28. 20 , 21 , 22. ) coupled with their vows , as things devoted by them to god by vow , as well as reserved by law : deut. 12. 11. yea , all the jews were obliged by a solemn covenant to bring and pay their first fruits and tithes to god , his priests and levites . neh. 10. 31. to 39. will or dare john canne then , or any other tith-denyers aver , that it is both jewish , antichristian and unlawfull for ministers and christians under the gospel , inviolably to observe and perform all those just and lawful● oathes , vows , covenants , solemnly made to god and men , with hands lifted up to heaven ( as some of their perfidious horrid violations of them without blush or check of late seems to proclaim before god and all the world , and to pay those tithes and dues to our ministers , which our ancestors and we by solemn vows and covenants too , have dedicated unto god and his ministers , and never intended by our covenant to abolish or diminish in the least degree , ( as he perjuriously and absurdly asserts ) but to establish and perpetuate , as the late ordinances for tithes and augmentations made by the very prescribers and subscribers of the late solemn league and covenant ( which it seems john canne never took , though he presseth it on others , as his words many have sworn , who i hope will now observe it , import ) both at the time and since the making and taking of the solemn league and covenant , with the assemblies exhortation for the better taking thereof , authorised by the late parliament infallibly evidence . if so ; john canne with his perfidious oath-vow-covenant-breaking tith-abjuring disciples must renounce that true and onely god , they say they worship in greatest truth and sincerity ; as a jewish , unchristian , antichristian god likewise ( i speak it with reverence and honour too , for their fuller conviction ) because he alwayes hath been , now is , and will be , a most true , faithfull , oath-observing , covenant-keeping , vow-performing god , who reputes his oaths , vows , covenants , immutable things , and will never violate , falsifie , forget , or neglect them in the least degree , though made to sinfull , treacherous and perfidious men , psal . 89. 3 , 4 , 28. to 38. psal . 120. 4. neh. 1. 5. cap. 9. 32. psal . 111. 5 , 9. isa . 54. 10. cap. 55. 3. jer. 33. 20 , 21. luke 1. 72 , 73. and● chron. 21. 6 , 7. ( a memorable text ) 2 cor. 1. 18. which all those , who own or challenge him to be their god , are peremptorily obliged to imitate herein , or else they shall never enter into his holy hill , or dwell with him in his tabernacle , ps . 15. 1 , 2 , 14 psal . 24. 3 , 4. rom. 1. 31 , 32. 1 tim. 1. 10. rev. 22. 15. and that in this very case of tithes . if not , then why should not tithes and glebes , which many ministers and we have vowed and devoted to god , continue and still be paid under the gospel without superstition , sin , or judaisme , as well as other vows , oaths , and the religious observation of them . upon these considerations all or most christian kingdomes , states , churches , upon the very first preaching and embracing of the gospel amongst them , not onely edified churches and chappels for gods worship and publike assemblies , but likewise endowed the ministers thereof with convenient glebes and tithes , as eusebius , socrates scholasticus , theodoret , nicephorus , calistus , the century writers , baronius , spondanus , with other ecclesiastical historians , and hospinian de origine templorum , prove at large for forraign parts ; and our own ancientest annualists , with antiquitates ecclesiae brittanicae , sr. henry spelman , concilium angl. tom. 1. and learned dr. vsher , in his britanicarum ecclesiarum antiquitates , manifest for our own nations and realms . now because john canne , out of his ignorance , hath newly published in his * second voyce from the temple ( or ale-house rather , for which cannes are more proper ) that pope gregory the tenth was the first that ordained tithes to be paid to priests , in the year 1214. and that the customs for paying tithes at this day , were setled upon the kingdome by the popes legates in provinciall and synodall constitutions about the time of henry the third , and henry the fifth ; vouching thorpe and ridley the civilian , to prove it ; i shall give you a brief touch concerning the original of churches , glebes , tithes in this our island . a about the year of our lord 48. ( as our historians record ) joseph of aramathaea , who interred our saviour with xi . more disciples , were sent into britain to preach the gospel by philip the apostle , in the raign of arviragus , who arriving here were courteously entertained by this pagan king , and preaching the gospel to him , and his people ; he perceiving the purity of their doctrine , and the holinesse of their conversation , gave them twelve hides of land in the isle of avalon ( since called glastenbury ) for to build a church and support them , ( till this day called and known by the name , of the twelve hydes of glastenbury ) where they built the first church , erected for gods worship in this isle , made of wattle and reed , and there continued together preaching the gospel , and living upon this their glebe ( now of great value ) which was afterward confirmed to them , and the ministers of the gospel there succeeding them , both by marius and coilus , next successors to arviragus , whom they instructed in christian religion , to which they were well affected , albeit neither of them , nor arviragus himself proceeded so far as to be baptized , for fear of displeasing their pagan subjects ; though harding in his chronicle , chapter 48. ( against the stream of our other historians ) writes , that king arviragus himself was baptized by joseph of arimathaea . after this b lucius king of britain being converted to the christian faith and baptized , his subjects and many other petty british kings about the year of our lord 176. by faganus and domianus , sent to him at his earnest request by elutherius then bishop of rome ( long before pope or popery were there erected or known in the world ) he upon the reception of the faith builds and ●ndows ch●rches throughout his dominions with glebes and tithes , to support the ministry , whence our ancient poets thus write of him , lueius in christum credit , christoque dic●tas ecclesias dotat , distinct as ordinat vrbes . many of our ancient historians adde , that in his time there were 28 flamins , and three ar●h flamines in britain endowed with great revenues for the service of their idoll gods , to whom they had erected so many faire temples ; and that lucius after his conversion , turned these into 28 bishopricks , and three arch-bishopricks , and purging these polluted temples from their idols and heathenish pollutions , dedicated them to the service of the true god ; which sr. henry spelman , dr. vsher , godwin , and the most judicious of our later antiquaries , justly reject as fabulou● . after lucius , churches were here and in other places endowed with glebes , and bishops with rich lordly possessions by constantine the great : and about the year of christ ●12 . the christians being here and elsewhere restored to peace , and freed from persecution by constantine , c began to build and repair those churche● which dioclesian and other persecutors had rased to the ground , and to endow them with maintenance for the ministry . in succeeding times , the english saxons , who at their first arrival ( being bloudy pagans ) cruelly wasted the british churches , and butchered their ministers , schollers , saints , being converted to the christian faith by augustine , sent hither for that purpose by pope gregory the first , ( who disclaimed that papall supremacy his successors since challenged ) aethelbert , king of kent , and his saxons being baptised by augustine about the year of christ 603 thereup ▪ they began to repair the old ruinated churches , and to build new throughout his dominions ; this king turning his royall palace at * canterbury , into the church of christ , and that city , the seat of his kingdome into a bishops see , and bestowing them on augustine who converted him and his subjects to christianity , whom he made archbishop of canterbury , and endowed with large possessions : not long after divers other saxon kings and their subjects being converted and baptised , built & endowed sundry other churches , both with glebes & possessions of good value , and likewise with tithes . and in anno , 854. * aethelwolf king of the west saxons , considering the perillous times then fallen upon him and his realm , by reason of the burnings of the wars , the plunders of the goods , the devastations of the territories of his kingdome by the most cruel depredations of barbarous enemies , and pagan nations , and the manifold tribulations afflicting him and his people , even to their destruction ; he thereupon summoning a general councell or parliament at westchester , in which himself , bernredus , king of mercia , and edmund king of east angles , with all the prelates and nobles of england , were present , did by their wholesome counsel , for redresse of these evils by his charter ( ratified in and by this councell ) give the tenth part of all his own lands in perpetuity to god and his servants , free and exempt from all secular services , and also from all royall tributes , and taxes , great and small , and from all military expedition , building of bridges , and gvarding of castles ; that so they might the more diligently powre forth their prayers unto god for him without ceasing , who had in some part thus eased them of their servitude : from which grant of his , sir henry spelman conceives , the parsonage house , rectory and glebes in every parish of his realm , had its originall , though afterwards increased by the munificence of the patrons . and this shall suffice touching the true original and progresse of our churches , rectories and glebes , in the beginning of christianity , both amongst the britains , and saxons of this realm . the first law i find yet extant amongst us , for the due payment of all kind of tithes ( in use and being as the law imports , before its promulgation ) was made in the * nationall councel , ( or p●rliament ) at calchuth in the year of our lord , 785. in the reigns of king oswald and king offa , who by the unanimous consent of all their princes , nobles , and senators , ( as well as prelates , ) present therein , made this memorable decree , touching the payment of tithes , as a right and duty , which they were bound to render by god himself , by his own sacred law , originally given to the israelites , which they deemed obligatory likewise unto them : cap. 17. ut decimae justè solvantur , usura , iniqua pondera , & mensurae prohibeantur : thou shalt bring the tenth part of all thy corn ( or increase ) into the house of the lord thy god , as it is written in the law , ( viz. levit. 27. 30. numb . 12. 17 , 18. &c. deut. 12. 17 , 18. chap. 14. 22 , 23. neh. 10. 38. not in the popish canons ) again by the prophet ( not pope ) ( mal. 3. 10. &c. ) bring saith he , all the tithes into the storehouse , that there may be meat in my house , and prove me now therewith , if i will not open the doores of heaven , and powr you out a blessing , that there shall not be room enough to receive it . and i will rebuke the devourer for you , which eats and corrupts the fruit of your grounds , and the vine shall be no more barren in the field , saith the lord. as the wiseman saith ( in the book of wisdome , not the pope ) no man can give any just alms of those things which he possesseth , unlesse he shall first separate to the lord that which from the beginning himself hath appointed to be rendered to him . and by this for the most part it happens , that he who payes not tithes is reduced ( by gods justice ) to the tenth part of his former estate , whereupon ) not by any command from the pope , or by his authority ) we command , even with an obtestation , that all be studious to give tithes of all things they possesse , quia speciale dei donum est , becavse it is the pecvliar portion of the lord god : and let him love himself , and give alms of the nine parts ; and we perswade them rather to do it in secret , because it is written , when thou givest alms do not blow a trumpet before thee , mat. 6. 2. after which follows laws against usury , false weights & measures ; for the faithfvl performance of vows ; and abolishing the very reliques of all pagan rites ; warranted by the very words and presidents of the sacred scripture . which decrees being in a publick councel before the kings , and all their prelates , duke● senator● , and the people of the land : illi , cum omni devotione mentis , juxta possibilitatem virium suarum , adjuvante superna clementia , se in omnibus custodire devoverunt : who with all devotion of mind , according to the utermost of their power , by the assistance of gods grace vowed that they would observe them in all things : which they all did with an unanimous voice , a chearfull mind , and most ready will , ratifying this council with the subscriptions of their names , and the signe of the crosse ( the usuall form of those times before states were in use . this is the first law i find extant in our realm ) for the due payment of tithes , grounded onely on divine precepts , cited in it , not on the popes decrees . true it is , that gregory , bishop of ostia , legat to pope adrian , an englishman born , was president in this council , and had a chief hand in making these lawes , by this popes direction , to whom he returned them : but are they therefore popish and antichristian laws , which ought to be now abolished ( to gratifie the present pope and his emissaries the jesuits ) as made against jesus christ , as * john canne most magisterially determines ? if so , then these and our other laws then made against vsury , false weights , measures ( which too many cheating anabaptists use ) heathenish , pagan customes , must be popish and antichristian too , with the law for performing our vows and covenants to god and men ; the very scripture cited in them , whereon they are grounded ; which impudency and atheisme it self dares not affirm : if he say they are jewish laws , then the scriptures cited in them must be jewish too ; yea the , very title , and every page of his new pamphlet , must be rejected as jewish , as well as jesuitish ; being intituled , and superscribed in every page , a second voice from the temple : the temple being jewish , and abolished as well as tithes , 1 cor. 9. 13. john 4. 20. 21. which i wonder this blind zelot against judaisme and tithes , had not eyes to see , or brains to consider . now these our predecessors , and many others since , obliging themselves both by vows , laws , and covenants , to pay tithes of all to god and his ministers , as gods peculiar right , and god him self not onely enjoyning men in the old testament not to remove the ancient land-marks their fathers have ( duly ) set , prov. 22. 8. and to make good their ancestors oathes and vows , ( which oblige their posterity , as gen. 50. 24 , 25 , exod. 13. 19. josh . 24. 32. chap. 2. 12. to 22. chap. 6. 21. to 26. chap. 9. 15. to 27. chap. 10. 1. to 12. 2 sam. 21. 1. to 15. 1 sam. 20. 14 , 15 , 16 , 17 , 23 , 42. chap. 23. 8. chap. 24. 21. 2 chron. 16. 3. compared together resolve ) but likewise informing them in the new , as a gospel-truth , gal. 3. 15. that if it be but a mans covenant , if it be confirmed ( by many succ●ssive laws , statutes , curses and excommunications denounced against the infringers thereof in all succeeding ages , as this of tithes , and the churches rights and liberties have been ) no man disanulleth it : by what authority , right , law , reason , justice , conscience or power from god or men , any presuming mortals , at the sollicitations of anabaptists , jesuits , or atheisticall wretches , can sacrilegiously attempt to rob god himself , and plunder his faithfull ministers of this their ancient , just , hereditary , sacred , settled maintenance ( to which our ministers have a far ancienter , better right and title , by all lawes of god and man , than they have to their new acquired purchases and powers , established , settled on them by particular donors and benefactors out of their own private inheritances and estates , not the republicks , which neither the patrons themselves , nor any others , nor yet the ministers themselves can alienate from the church , as their own consciences and judgements must acknowledge , unlesse strangely cauterized ) let them and canne answer to that soveraign judge of all the earth ; who will probably judge them here , and shall certainly judge them eternally hereafter for all such detestable robberies , and violent rapines , if wilfully perpetrated and persevered in without repentance after timely admonition , who can quickly strip both them and theirs naked of all their temporall powers , honours , possessions , enjoyments , as he did jeroboam and his sonnes for their turning the priests and levites out of their possessions , and king ahab with his family for seising upon naboths vineyard , in a violent and unrighteous manner , though coloured over to delude the people with an hypocriticall fast , and feigned , legall proceedings , 1 kings 21. we read it recorded of our saviour , luke 12. 13 , 14. that when one of the company said unto him ; master , speak to my brother that he divide the inheritance with me : he returned them this answer , man who made me a jvdge or divider over yov ? let every person now sollicited by croaking anabaptists , jesuits and souldiers , or others , not onely to judge and divide , but utterly to abolish and take away our ministers necessary maintenance , ( not unnecessary abbots and prelates , lordly superfluities long since dissipated ) by glebes and tythes , return them the self same ; lest christ himself at the last day condemne them for over bold-intruders into such a supream jurisdiction over his , and his ministers , rights and callings too , as neither god nor man ever yet conferred on them . god himself prohibiting the sale , alienation , and substraction of his priests and levites necessary glebes , or tithes , and by consequence of our ministers ( as i have formerly observed ) and further informing all his , that it is a snare to a man to devour holy things , and after vows to make enquiry , prov. 20. 25. but of this second argument enough , the negative part whereof i shall prove more fully hereafter by way of answer to an objection . 3. i shall make good the proposition by arguments drawn from the new testament it self , which no wayes contradicts , but confirms the lawfulnesse of tithes . this i have already proved from heb. 7. 1. to 12. to which i shall refer the reader , and proceed to other texts , i shall begin with mat. 23. 23 , 24. and luke 11. 42. woe unto you scribes , and pharisees hypocrites , for ye pay tithes of mint , and annise and cvmmin , and all manner of herbs , and have omitted the weightier things of the law , judgement , mercy , and faith , and the love of god : these ovght ye to have done , and not to leave the other vndone : ye blind guides , which strain at a gnat , and swallow a camel. in which words our saviour him●elf , though he denounceth a woe against the hypocriticall pharisees , in being just and carefull in paying tithes , even of herbs and seeds of all sorts , of meanest value , and yet in the mean time neglecting works of righte●usnesse in matters of greater worth , and of charity towards man , and of faith and love toward god himself , straining at a gnat , and swallowing a camel ; so he positively resolves , that they ought not to omit the due and conscientious payment even of these lesser tithes of smallest value , much lesse then of their corn , wine , oyl , flocks , herds , which were of greater worth . and if the scribes and pharisees were no saints , but hypocrites for omitting these weightier duties , though they paid these smallest tithes ; what are these anabaptisticall scribes and pharisees , who , not onely against all rules of justice and charity towards men , but of faith and love to god ( which they even renounce ) rob god and his ministers , not onely of all their own tithes , small as well as great , but of those tithes which others would willingly pay them , and endevour totally to deprive them of those small rectories , glebes they yet enjoy , and of their ministry too ; and when they have * stript them stark naked of all they have , would eat their very flesh , and burn them with fire . certainly such are worse and greater hypocrites , than the scribes and pharisees , pretending conscience it self , for their most unreasonable dealing in this kind . such mens throats are so wide , that they can swallow not onely camels , but whole rectories , churches , steeples , with their lead , timber , bels , stone , ( to say no more ) for a breakfast ; all tithes in two or three parishes and throughout the land for a dinner , and the publick lands , revenues of the crown ( which should defray all ordinary publick charges for the peoples ease ) for a supper , that they may be supream , and every one of them like our saviour christ himself , both a priest , prophet , and a king , executing a plurality of these and three other offices , and their callings too all at once , to enrich themselves faster than all other men . this text was much insisted on by * john hus to prove tithes under the gospel to be pure alms , coupling it with the former verse , luke 11. 41. but rather give alms of such things as you have , and behold all things are clean unto you ; but certainly the text it self proves , that this referrs onely to the washing mentioned in the precedent verses ; and not to this subsequent clause concerning their payment of tithes , never stiled almes in any text ; and recorded by matthew , as a distinct woe , and sentence of it self ; without any mention of almes in the antecedent or subsequent verses : and john hus himself , together with augustine , chrysostome , hierome , and aquinas , ( there cited by him ) from hence conclude ; that tithes are lawfull under the gospel , as well as alms , forsomuch as the gift thereof unto the priest , did not cease in the time of christ : and saint augustine in his 219. sermon , of paying tithes , presseth the payment of them under the gospel , as a duty , by many enforcing arguments , before any popes decretall● for payment of them , or that we now call popery , was known in the world , saint ambrose before him doing the like , in sermone quadragesimae , cited by gratian. causa . 16. qu. 7. which had john canne , either known or considered , he would not with ▪ so much mistaken ignorance and impudence , have damned tithes as popish , &c. and the pleading for them , a pleading for babylon , and for baal : in his new second voice from the temple of babylon , or baal , which he please , not of old or new jerusalem . the nex gospel text , i shall cite , is that of gal. 6. 6. let him that is taught in the word , communicate to him that teacheth him in all good things : to which i shall subjoyn , 1 cor. 9. 11. if we have sowed unto you spiritual things , is it a great matter , if we shall reap your carnall things ? and rom. 15. 25. and their debtors they are : for if the gentile have been made partakers of their spiritual things , their duty is also to minister unt● them in carnall things . all these three gospel texts resolve , that ministers of the gospel , have a just due and right to a competent , comfortable share in all the good things , temporall blessings and necessaries for the support of this life , which the people instructed by them , and receiving spirituall things from them enjoy . and that the people are bound both by expresse precepts in the gospel , and the rules of common , moral equity and justice , chearfully to communicate and minister such a share of all their good things and temporal blessings , as a debt and due unto them for their ministring to them in spirituall things : which i fully proved in the first proposition , and impudency it self cannot deny . the sole question then is , what this share or portion ought to be , and who shall determine it in point of difference ? i confesse the apostle doth not decide either of these in terminis , those texts being general , and all in the plural number ; all good things ; your carnall things ; comprising all such things out of which tithes , predial , mixt or personal ( as canonists and lawyers distinguish them ) are or may be paid ▪ wherefore every faithfull christian , and spiritual son of god , and of faithfull abraham , ( whose footsteps and prefidents ) they are to follow , in all doubtfull cases ( admit this one ) to satisfie his conscience and judgement in this case , must and will resort to the prefidents of the eminentest saints in former ages , and gods own prescripts in other expresse texts ; and there finding the very father of the faithfull , abraham , giving , and his grandson jacob vowing , a tenth of all good things from his own people for the maintenance of his priests and levites , under the law ; and they cheerfully rendring it untill and in christs own time ; and that the very pharisees and scribes ( though hypocrites ) were so just , as to pay tithes of all , and christ resolving , that they ought to do it , and not leave it undone ; and that none before the apostles dayes ever gave lesse than a tenth part : ( as the premises largely evidence ) must and will necessarily conclude from all these sacred directories , that the ordinary and constant standing portion and proportion of all his goods and carnal things here prescribed , and intended by gods spirit , in the tenth part : and in extraordinary cas●s , more , when gods glory , the ministers necessities , the defence or propagation of the gospel require it : and when he shall further read in the gospel it self , that speech of zacheus , the converted publican , luke 19. 8. behold , lord , the half of my goods i give to the poor : and how the first converted christians and jews in the apostles dayes sold their lands and houses , and brought and laid the money at the apostles feet , act. 4. 5. his conscience ( which must not guide the word and spirit of god , as most mens consciences do now , but the word and spirit it and him too ) will and must from thence , conclude , that he must not give his faithfull minister lesse than a tenth part of all ; and in cases of extraordinary necessity , share even half his goods , yea , the price of all his lands and houses , between the ministers and poor saints of god , specially in times of persecution , when as he ought to hide , and feed them too , as godly obadiah did an hundred of the lords prophets , in the dayes of jezabel , at his own charge , with the hazard of his office and life , 1 kings 18. 4. 13. and if any mans conscience in a settled christian realm or state , be so obstinate or froward , as not to submit to the lowest proportion of a tenth , which all ages , and most or all setled christian realms have unanimously agreed upon , and confirmed by publike edicts , as well civil as ecclesiastical , whereof there are neer thousands in print ; the christian kings and magistrates ( who are to determine all controverfies of this nature , and state the due just proportion of this debt and duty between the minister and the people , where it is not publikely decided , and may justly enforce the due payment of it ( when and where it is determined by positive publike laws ) as a just debt , as they do in all other civil debts and accompts in controversie before them , ( as i shall prove in due place ) even by these very texts , though john canne denies it , in his vox praeterea nihil p , 14. to these i shall subjoyn that noted text in 1 cor. 9. 13 , 14. ( which john canne cites by piece-meal , as the devill did scripture , leaving out the principall branch ; mat. 4. 6. ) do ye not know that they , which minister about holy things , live of the things of the temple , and they that wait at the altar , are ●artakers with the altar ? even so hath the lord ordained ( this canne omits ) that they which preach the gospel , should live of the gospel . i have urged this text before for proof of the first ; i shall here apply it only to the second propositions confimation , as to tithes . 1. then we have here a divine gospel ordinance made by the lord of hosts himself , not repealable by any army or powers on earth , as well as parliamentary ordinances , for the maintenance of the preachers of the gospel : and let canne ( the poorest preacher of the gospell ever yet knew in england , ( except one of his fraternity , who heard him once preach an assize and fast sermon too at chard ) deny our ministers to be able preachers of the gospel , at the peril of his soul , though he denies them to be lawfull ministers of christ , and censures them as antichristian and popish : but why so ? because ( forsooth ) they had their ordination from rome ; and by consequence are traytors and felons too , by the statute of 27 eliz. c. 2. for which they might be legally executed for treason and felony , if the state were pleased to interpret the statute contrary , as he conceives , to the letter and form of it ; ( the words whereof he both curtals and misrecites , just as he did this text p. 5. to do him and his b●st friends a kindnes , & vindicate the lawfulnesse of our mi●isters calling again●● this ordinary slander ; and convince him of his grosse mistake ; i shall truly recite the statut● , thus intituled : jesuites and priests , in england shall depart , and none shall come into this realm . if so , then many dippers and speakers , administrators , members in anabaptisticall congregations , many new-lights and gifted-brethren in separate congregations ; many shakers , quakers , ranters , broachers of new notions , errours , blasphemies , throughout the realm , many new-polititians , levellers , agitators and soldiers in the army , if not some officers ; all the late converted pretended * jews , dipped in anabaptisticall congregations ( discovered and known to be disguised jesuites , purposely sent from rome , by the greatest sticklers against our ministers tithes and calling ) must presently depart , and none of them return into the kingdome ( as many have lately done ; or else be executed for traytors : but why so ? what is their crime , work and imployment here ; and by what marks or fruits shall we know and discover both them and their confederates ? let the words of the statute ( compared with all our late troubles and changes ) resolve the ignorant and incredulous , that there are many such amongst us , and of john cannes fraternity . w●ereas divers persons called or professed jesuites ( these canne wittingly conceals , and therefore is a felon by the law ) seminary priests and other priests , which have been , and from time to time are made in parts beyond the sea ; by , or according to the order and rites of the church of rome . ( and when canne can prove that all or any of our ministers were thus made ( as he hath confidently averred in print to those , he cals , the higher powers and supream authority of the nation ) let them be hanged for traytors and antichristian ministers in good earnest , else l●t him be hanged in their steed , for this his impudent slander of them all , as well independents as prebyterians : ) have of late years come and been sent into this realme of england ( and were any of our ministers such , and not rather canne himself , coming hither from amsterdam for the purposes following ) and other the queens dominions of purpose ( as it hath appeared , as well by some of their own examinations ( now out of date ) as by divers other manifest means and proofs ( more visible of late years than ever ) not onely to withdraw her highnesse subjects from their due obedience to her majestie , but also to st●r up and move sedition , rebellion , and open hostility within the same her highnesse realms and dominions , to the great indangering of the safety of her most royall person , and to the utter ruine , desolation and overthrow of the whole realm ( now effected as a realm ) if the same be not the sooner ( and now pray god it be not over late ) by some good means foreseen and prevented . for reformation whereof , be it ordained , &c. that all priests and jesuits ( canne cannot spy such good friends within the act , but deletes them out of it ) seminary priests , and other priests whatsoever , made and ordained out of the realm of england , &c. under the penalties therein mentioned . had canne pressed this statute to those he dedicates his pamphlet , for the speedy execution of it against those many jesuites and seminary priests now in england , for their traiterous practises and designes therein mentioned of late , and now driven on and almost compleated by them , it had been a commendable zeale ; but to write one word or syllable against these romish vermine , arch-engineers & janizaries of the romish see , now swarming among us , to rui●● our kingdomes , parliaments , laws , liberties , church ▪ ministers , ministry , religion , & forreign protestant states & churches now engaged by them in bloudy wars , both by land and sea ; and to omit th● very name of the jesuits ( the first popish agents mentioned and chiefly intended in this act ) and presse it onely against our ministers calling , ministry , tithes , and maintenance , of purpose to ruine them and theirs , and by consequence our church and religion ( the designe and scope of his whole pamphlet ) is such a malicious , unchristian , antichristian practise , as proclaims him to all the world , either a new converted jesuite , or romish factor , under the garb of an old anabaptist , or an over-grown cankered anabaptist , void of piety , honesty , and inspired by the very * father of lyes . for not one of our english ministers i know or hear of ( except two or three jesuits and priests crept into livings in staffordshire and elsewhere very lately , i know not by whose favour or negligence ) was ever ordained by any such jurisdiction or authority , as is here mentioned , which all our ministers ( and their ordainers too ; whether prelates or presbyters ) particularly and publickly abjured , both at the time of their respective ordinations and admissions to their benefices , and likewise when they took any degree of learning in our vniversities , by the two known famous oaths of supremacy and allegiance , purposely made and ratified by * sundry , zealous , protestant parliaments against the usurped papal jurisdiction and authority of the see of rome , and the popes , jesuits and papists practises , to blow up and destroy our protestant kings , parliaments , laws , liberties , religion , and subvert our kingly government , whole state and common-wealth , for the better discovering of them ; yet lately suspended , abrogated , as dangerous unlawfull oaths , by some of cannes good friends , who would be reputed zealots against the popes jurisdiction and his creatures too : now how those ministers of our church , who thus abjured the jurisdiction of rome , at the time of their very ordination , ( and their ordainers too , before them ) and since have don● the like in their solemne league and covenant , can without the highest slander be said to derive their ministry from it ; and that by canne & his jesuiticall & anabaptistical fraternity who , never took one of these oaths or the covenant ; and revile , repeal them as unlawful out of love to the popes jurisdiction , jesuits , priests , &c. or for want of zeal against them , ) let the world and this slanderers own conscience ( if he have any left ) determine . besides , who knows not ( but this ignoramus ) that the rites and ceremonies of ordination in the church of rome , recorded at large in ceremoniale , & pontificiale pontificum romanorum , and the ends of ordination likewise ( viz. to say masse , create their creator , offer up christ in sacrifice at the altar to his father , invocate saints , adore images , yield canonicall obedience to the pope and his supremacy , &c. ) are far different from the form and ends of our ministers ordination in the church of england , prescribed by the parl. 5. & 6. ed. 6. c. 1. & ratified by the statutes of 1 eliz. 2. c. 1 , 2. 5 eliz. c. 1. 8 eliz. c. 1. and 39 eliz ▪ c. 8. ( made onely by protestant parliaments ) as they particularly condemne , renounce the popes power and jurisdiction ; so they declare and resolve our ministers ordination to be lawfull ; and them * in very deed to be ministers , and rightly made , ordained and ●onsecrated , according to gods word , without any derivative power or ordination from the church of rome . and therefore for this new pander for the whore of rome to averre , they receive their ministry and ordination thence , is a notoriovs lye ; yea , but saith he , francis mason of consecration , and mr. yates in his modell of divinity prove and confesse , that the ministry of the church of england ( established by the law of the land ) is derived from the pope and rome . true , but in what sense ? onely by way of succession , as his own ministry and faith ( if he hath any ) were derived from john of leyden : or just as our bibles , religion , baptisme , churches were derived thence , and all now living with canne himself , derived from popish ancestors , many even from popes , popish priests , prelates , friars , by naturall generation . god used the popes of rome and their instruments to convert the britains and saxons from thei paganisme to the christian ( not papal or roman ) faith , which through gods mercy hath continued amongst us ever since ▪ yet mixed of later times with manifold popish errors and superstitions : these errors and superstitions , our godly martyrs , and by them our kings and parliaments discovering , did thereupon by speciall acts of parliament abolish , as derived from the church of rome , together with the popes usurped power , and gain , which they served onely to support , retaining onely the scriptures , sacraments , soul-saving doctrines thence derived by succession onely ( but authoritatively , and originally from god and christ himself ) with such godly , orthodox bishops and ministers , who though first ordained in the church of england when popish , did yet renounce all the popish errors , corruptions , with the popes supremacy , and all popish additionall rites to the form of their ordination and baptisme : ( which made neither of them void in substance , no more than their annexing of the apocrypha to the canonicall scriptures , made them uncanonicall ) these afterwards ordained other bishops and ministers without any popish rites , in such manner as the gospel prescribes ▪ which mr. mason and yates prove against the papists , to be a lawfull ordination , though not made by the popes authority , or according to former popish ceremonies . in this sense onely , they write the bare succession , not the office and calling of our ministers ( as this woodden canne mistakes ) was derived from the church of rome ; but their ministry it sel● from christs own institution . and if this makes them popish and antichristian , then all our protestant kings , parliaments , magistrates , judges , officers of all sorts must be popish too , if not paganish , because their predecessors were such : and all officers , souldiers of the army , and anabaptisticall saints too , who have purchased any lands or revenues of abbies , priories , archbishops , bishops , deans , chapters , must likewise be both antichristian and popish ; because their predecessors , who first enjoyed , and from whom they do derive them , were such . i hope therefore , they will all now renounce these their purchases to avoid the guilt and high scandall of popery and antichristianisme ; or disclaim this second , loud-lying voice against our ministers and their ministry , as a voice onely from a prophane , empty canne ; and not from a sacred temple . but to return from the lawfullnesse of our ministers calling , and to their tithes ; we have secondly in this text a gospel ordin●nce for their very tithes , confirmed by the old lev●ticall law , and grounded on its equity . but how doth this appear ? by these emphaticall words ; even so hath the lord ordained ( in the preterperfect tense ) that they which preach the gospel , should live of the gospel ; but where hath the lord ordained this ? the apostle thrice resolves expressely , that he hath done it in the leviticall law , ● . 9. for it is written in the laws of moses , ( deut. 25. 4. ) thou shalt not muzzle the mouth of the ox that treadeth out the corn , doth god take care for oxen ? or saith ●e it together for ovr sakes ? for ovr sakes no dovbt this is written : that he that ploweth should plow in hope , and he that thresheth in hope , shovld be partaker of his hope ; which he again recites , 1 tim. 5 , 18. it this precept concerning the meat and maintenance of oxen onely in the letter , though part of the levitical law , was doubtlesse written for , and really intended of the ministers of the gospels food and maintenance , and in full force under the gospel , as the apostle resolves then à fortiori ; the precepts of the law concerning the food and livelyhood of gods priests and levites under the law by gl●bes and tithes , not purely ceremoniall ( as i have already proved ) must doubtlesse be intended of them , and be in full force likewise in their naturall , equitable sence and proportion , in relation to their livelyhood for preaching of the gospel ; there being a greater analogy and proportion between them and preachers of the gospel , than betwixt them and oxen : and to put it out of doubt , he subjoyns ; do not ye know , that they which minister about holy things , live of the things of the temple ; and they which wait at the altar , are partakers with the altar ? to wit by go●s expresse ordinance in the leviticall law , which ye know , and therefore i need not particularly cite the words , as i did the other , of not neglecting the ox , &c. which was more obscure , and needed my former paraphrase on them ; but thus mind you of in the generall : and then he inferres and subjoyns : even so hath the lord ordained ( to wit by the very naturall , moral equity of the lawes and ordinances he made for the priests and levites maintenance by tithes and glebes , and free-will-offerings , for officiating in the temple , and at the altar under the law ) that the preachers of the gospel ( who now succeed , and supply their places , though in different services in the churches of christ under the gospel ) should live of the gospel ; even so fully , comfortably , and in such sort , as they did under the law. and to make this out more fully , and clear it from the censure of judaisme , take notice of these four particulars . 1. that in the holy ghosts and gospel phrase and language , there is a temple , among and for christians under the gospel , as well as among & for the jews under the law , ( else cannes voice from the temple , if there be no such place , must be thus amended in his next edition : a voice from the canne or alehouse ) and that this temple is nothing else , but the church , and saints of christ , 2 cor. 6. 16. 1 cor. 3 , 16 , 17. chap. 6. 19. ephes . 2. 21. 2 thess . 2. 4. rev. 3. 12. chap , 7. 15. chap. 11. 1 , 2 , 19. chap. 14 , 15. chap , 15. 5 , 6 , 8. chap. 16. 1 , 17. 2 that christians under the gospel , have likewise an altar as well as the jews , though different from theirs , heb. 13. 10. we have an altar whereof they have no right to eat which serve the tabernacle , mentioned oft , rev. 6. 9. chap. 8. 3 , 5. chap. 9. 13. ch . 14. 18. often coupled with the templ● , rev. 11. 1. rise , measure the temple of god and the altar . 3. we have sacrifices to be offered on the altar , as well as the jews in theirs . 1. the sacrifice of prayer , rev. 8. 3 , 4 , 5. 2. the sacrifice of praise , heb. 13 , 15. 3. the sacrifice of charity , alms and good works , heb. 13. 16. 4. our own bodies , which we must present as a living sacrifice , holy , acceptable unto god , by serving him according to his word , as rationall men , not beasts , that were both slain and sacrificed under the law , rom. 12. 1. 4. we have priests likewise to offer up these spirituall sacrifices , 1 pet. 2 , 9. rev. 1. 6. chap. 5. 10. chap. 20. 6. and these are three . 1. every sanctified christian , who must offer up the sacrifices of prayer , praise , alms , and his own body to god , in his private closet and family . 2. the ministers of the gospel , who must continually offer up these sacrifices in the peoples behalf , in publick here on earth : now the t●mple , for which we are to render them , not onely tithes and glebes , but a freewil offering of bounty and charity besides , a sacrifice acceptable and well pleasing to god , phil. 4. 16. 3. christ jesus himself , our altar and high priest too , now in heaven , heb. 13. 15. cap. 2. 17. c. 4. 14 , 15. c. 5. 10. c. 6. 20. c. 7. 17 , 20 , 21 , 22 , 27 , 28. c. 8. 1. c. 10. 21. and if christians have even under the gospel a temple , an altar , and spiritual sacrifices to offer them to god in publike , as well as the jews . why the priests , who minister about holy things in this evangelical temple , wait continually at this spirituall altar , and offer these spirituall sacrifices publikely unto god thereon , and preach the gospel likewise ( as the jewish priests and levites did teach and instruct the people in the law , 2 chron. 27. 7 , 8 , 9. cap. 35. 2 , 3. cap. 15. 3. ez●a 7. 25. neh. 8. 5 , to 12. ) should not receive both glebes , tithes and voluntary oblations from the people , as well as the priests and levites did under the law , by vertue of the self same levitical law of god , by which they claimed ●hem ( they being both the priests of the self same god , and both executing the self same priestly office in a different manner , and that by the apostles own argument , intention , and positive resolution in this gospel text , let canne and all other oppugners of their tithes resolve me and others , from as clear gospel texts these i have here alledged , and others formely insisted on in the first proposition , or else yeeld their cause for ever lost . i shall close up all with two other gospel texts , most urged and abused by those now in their own cases , who most of all forgot , transgressed and oppugned them heretofore in other mens . the first is , 1 pet. 2. 13 , 14. submit your selves to every ordinance of man for the lords sake , whether it be to the king as supream ; or unto governours , &c. the second , rom. 13. 1 , 2. let every soul be subject unto the higher powers , for there is no power bvt of god : the powers that are , are ordained of god ; whosoever therefore resisieth the power ▪ the ordinance of god ; and they that resist shall receive to themselves damnation . that these two scriptures extend only to lawfull ●ereditary , or elective kings . governours , higher powers , and that in their lawful commands , alone ; not to usurpers , tyrants , invaders of the peoples rights , laws , liberties , properties , lives ( who may and ought to be resisted , as well as any other theeves , robbers , invaders , murtherers whatsoever ) i have largly proved in my second part of my soveraign power of parliaments and kingdomes , ( authorized by the commons house of parliament ) p. 102 to 131. to which i shall refe●r the reader for satisfaction , not being the point in issue , to which alone i shall apply them . in the former text last insisted on , we had an ordinance of god himself for the maintenance and tithes of the preachers of the gospel : and here we have , two gospel commandements to submit to every ordinance of our lawfull governours , and higher powers ( agreeable to gods ordinances , not repugnant to them ) for the lords sake , and not to resist them : for though the ordinances themselves be made but by men ; and in that sence sti●ed , every ordinance of man ; yet the powers that make them , are ordained of god ; and therefore those who resist them in their humane ordinances , though but in humane things , do therein resist the very ordinance of god ; especially in things divine commanded by and approved in gods own sacred word . now the maintenance of gods ministers by tithes , is an expresse ordinance of god himself , both before and during the law , and under the gospel too , prescribed , warranted by all the forecited texts : and there are infinite laws , statutes , decrees , canons , ordinances of just and lawfull christian emperours , kings , governours , parliaments , states , councels , synods and all higher powers as well civill as ecclesiastical in all christian kingdomes , states , churches , especially in our own , for the establishment and due payment of them to the ministers and preachers of the gospel too : therefore they are duly , constantly , chearfully to be paid unto them by all christians and professors of the very gospel , and cannot , may not be oppugned , detained , substracted , resisted by john canne or any of his confederates , nor abrogated by any pretending to power ordained by god , without resisting the ordinance of god himself , fighting against him ; as these texts and acts 5. 39. resolve . for which they shall receive to themselves damnation , though they dream ( as many now do ) they shou●d merit heaven and salvation , by subverting both tithes and ministers , even by open armed violence , if they cannot accomplish it by jesuitical policy , and pious frauds . and thus much for the confirmation of the second proposition by scripture texts and presidents . for humane authorities , that tithes are lawfull and due to ministers by a divine right even under the gospel ; i could cite very many , were i neer my library and books as heretofore , but being far distant from them , i shall trouble you onely with a catalogue of such as i have by me , or remember : for fathers of this judgement and opinion you may peruse st. ambrose in sermone quadragesimae , cited by gratian , causa 16. qu. 7. st. hierome on mal. 3. and st. augustine serm. 219. de reddendis decimis tom. 10. both cited by gratian causa 16. qu. 1. for councils , you may peruse concilium rothomagense & maforiense in gratian. causa 16. qu. 7. concilium matisconense 2. anno 588. concilium apud solomanum . anno 1266. synodus rothingae an. 1581. concilium trevense ann. 1427. ( which resolves , decimae fuerunt à deo primitus institutae ; & ●raecipiuntur solvi tam de veteri , quam de novo testamento ) syndus lingon ann. 1404. synodus turonensis an. 1588. concilium tridentinum ; & tholosanum . ann. 1591. which decree , that the payment of tithes , divino jure cautum est , sacrisque utriusque testamenti libris confirmatum . all these collected together by bochillus decreto ecclesiae gallicanae l. 6. tit. 8. de decimis , with many more recorded in binius , sarius , crab , caranza , merlin , syrmond , and other collectors of the decrees of councils , resolve , tithes to be due to the ministers of the gospel by divine right . for forreign popish authors , * aimericus bishop of poitiers in france in a synod there held , an. 1367. enjoyned all chaplains on lords-dayes and holy-dayes diligently to declare to the people in time of masse , and likewise in their sermons under pain of excommunication . qualiter ex praecepto divinae legis , quilibet catholicus tenetur solvere ecclesiae decimas de omnibus licite acquisitis : gratian the canonist caus . 16. qu. 1. & 7. with john therry , and others glossers on his text ; hostiensis in his summa aurea , angelus de clavasio in his summa angelica : baptista tirvomala , in his summa rossella : tit. decimae ; innocentius , res . de decimis , rezulfus de decimis . tyndanus in his special tract de decimis , printed at colen , an. 1590. and generally all other canonists . alexander alensis , summa theol. parte 3. richardus de media vissa in lib. 4. sentent . distinct . 17. and most other schoolmen on that place . aquinas 2. 2. quaest . 87. with most commentators on him there assert . that tithes are even at this day jure divino , in quantum sunt à jure naturali & morali , but not as they were ceremonial . that popish old and new expositors and commentators on gen ▪ 14 and 28. levit. 2. chron. 31. neh. 10. and 13. mal. 3. mat. 10. luke 10. rom. 16. 1 cor. 9. gal. 6. 6. 1 thess . 5. heb. 7. 1 tim. 5. are all of the same opinion , and most protestant expositors likewise . and therefore the jesui●● , popish priests , papists activity , businesse now in declaming against english tithes as popish and antichristian , against th● decrees and resolutions of their own councels , canonists , ca●uists , schoolmen , expositors , can proceed from no other ground but a malicious designe to subvert , starve and ruine our ministers for want of maintenance , and thereby extirpate our religion to advance their own ; and then they will cry and set up tithes again as much as ever . the judgement of forreign protestant divines concerning the divine right of ministers maintenance , and that by tithes were setled , and the sacrilegious impiety of those , who would rob them of it , you may read in their commentaries and expositions on the texts forecited . let learned nicholas hemingius speak for them all in his words already cited ; and in his exposi●ion on gal. 6. 6. p. 175. dicit scriptura , bovi trituranti non obligabis os . et dignus est operarius mereede sua : indignissimus igitur christiano nomine censendus est , qui ministros evangelii totius ecclesiae curam gerentes negligit . bestia quamvis immanior est ( let canne and his confederates remember it ) qui eos odio prosequitur & prascindit , quorum ministerio ad salutem , & immortalitatem invitatur . sed proh dolor ! bona pars mundi ( and never so much as now ) huc incumbit , ut potius allquid adimat ministerio , quam addat , tanta est ingratitude & perversitas , etiam illorum , qui sacrilege gloriari de christiano nomine . horum sanè factum , nihil defferre arbitror à sacrilegio & latrocinio , cu●us poenas olim luent architecti & fabri hujus mali . non est quod quisquam quaerat subterfugia , quibus se excuset , cur minus sit liberalis erga ministr●s evangelii : oculos quidem hominum fallere potest ; sed deus non fallitur , in cujus contemptum alia at qu● alia praetexunt ingrati . hic tres loei observantur : primus , quod victus & alia officia debeantur oeconomis mysteriorum dei , seu catechesis . secundus , quod perniciosus error fit , non prudentia , defraudare ministros su● debita mercede . tertius , quod spiritus sanctus in paulo interpretetur , derisionem majestatis divinae est , negare victum & alia officia verbi doctoribus . for our own domestick councils , parliaments and writers judgment herein ; * egbert archbishop of york , in his excerptions about the year of christ , an. 750. c. 4. 99 , 100. the national council of calchuch under king oswald and offa , ann 787 c. 17. forecited . the famous councel of patelean , under king athelstan , ann . 928. cap. 1. de decimis sollicitè reddendis ; odo archbishop of canterbury in his constitutions , ann . 943. c. 10. de decimis reddendis . the canons under king edgar , about the year 967. can. 54. the ecclesiastical laws of king aethelred , ann . 1012 ▪ cap. 4. the ecclesiastical laws of edward the confessor , c. 8. confirmed by wlilliam the conquerour . the popish schoolmen , canonists , and commentators on the texts forecited , ( whose names , i pretermit ) resolve in positive terms , that tithes are due to god and his ministers under the gospel , by divine right . the same is asserted by divers of our protestant divines , particularly by dr. george carleton , in his treatise intituled . tithe● proved to be due by a divine right , printed at london 1606. by richard mountague , in his diairibe on the first part of the history of tithes , london 1628. by robert tileslee , his animadversions on mr. seldens history of tithes , london 1619. mr. samue● purchase in his pilgrimage l. 2. c. 7. with sundry others . and though some english writers are of a different opinion , yet all accord , that being setled by our laws , they are duly to be paid , even in point of justice and conscience , and that they are not simply unlawfull ; but a fitting maintenance under the gospel , which mr. selden in his history of tithes doth affirm , and no wayes oppose : seeing then all these , with the laws of sundry other authorities , conclude them to be of divine right , and a grievous sin and sacrilege against god to substract or abolish them ; & those , who oppugne their divine right under the gospel , do affirm , it is no sin , but a bounden debt and duty to pay them , as setled by humane grants , donations , vows , laws , canons , constitutions , prescriptions time out of minde ; how any bearing the name of christians , can or dare with open face oppugn , detain , or attempt their total abrogation now , as jewish or antichristian , i referre it to their own consciences , and others resolutions to determine . i shall answer one grand objection against ministers tithes , under the gospel ; and so close up this chapter . neither jesus christ himself , nor his apostles , nor the ministers of the primitive church for two or three hundred years after them , received tithes for preaching the gospel , but lived onely upon the peoples alms and voluntary contributions . therefore the ministers of the gospel likewise after them ought to receive no tithes of the people for preaching the gospel , but to live upon alms and voluntary contributions , as they did . this was william thorpes chief argument against tithes , fox acts and monuments , vol. 1. p. 699 , 700. who addes , that those priests , who will challenge or take tithes , deny that christ is come in the flesh , and do the priests office of the old law , for whom tithes were granted , for else priests take now tithes wrongfully ; citing this , not as his own , but a doctors opinion , whose name he remembred not , but thought it was st. jerome ( or rather st. canne ) in his new voyce p. 13 , 14 , 15. who delivers this for orthodox doctrine ; which st. * jerome contradicts , with all other ancient doctors i have read . ans . to this i reply , 1. that christ and his apostles lived amongst the jews , who at that time were obliged by gods own law to pay their tithes onely to such priests and levites as were of the tribe of levi , of which tribe christ and his apostles were not , and therefore they challenged not tithes from them , heb. 7. 5. to 15. 2. they then paid their tithes duly to their priests and levites ( mention●● john 1. 19. ) for which christ commended them , resolving they ought not to omit it , matth. 23. 23. luke 11. 42. chap. 18. 12. therefore it was no reason they should pay them over again to christ or his apostles ( no more than papists , who pay tithes in kind against their wills unto our minister , though not to their own priests , but onely voluntary contribution ) whiles their priesthood stood in force , which they generally submitted to . 3. the totall abrogation of the leviticall priesthood , and ceremonies by the death of christ , was not certainly known to , nor resolved by the apostles and believing jews or gentiles , till some years space after our saviours ascension , as is evident by acts 15. in the great case of circumcision , about which there was a synod assembled by pauls circumcising timothy after this , because of the jews . acts 16. 3. and purifying himself , and shaving his head after the jewish manner , many years afterward acts 21. 20. to 28. which he being a jew was obliged even then to observe to avoid scandall , but not to the gentiles . therefore tithes amongst the jews , were then still paid to their leviticall priests , and not to the apostles . 4. though christ whiles on earth , received no tithes from the jews , yet he had a just right and title to tithes from abraham and all his posterity , and the leviticall priests themselves ( especially after their abolition ) as he was a priest for ever after the order of melchisedech , to whom abraham himself and the levites then in his loins paid tithes of all , heb. 7. 1. to 15. ( of which at large before : ) therefore he had a just right to receive tithes from them , both before and after the leviticall priesthood was abolished , which he might have both lawfully claimed and exercised , and his apostles likewise in his right , though they did it not . we read that christ had a just right and title by inheritance , and lineall descent from his father king david to the temporall crown and kingdome of judah ; and is therefore said by the wisemen matth. 2. 2. to be born king of the jews ( an unanswerable argument for the lawfulnesse and excellency of hereditary titles to crowns and kingdomes , before that of election onely , wherewith i frequently silenced vapouring souldiers against hereditary kingship , being the very title of christ himself , both to his a spirituall and temporall kingdome , and that which b god instituted amongst his church and people , as the best , the surest of all other , c taken up by most heathen nations ; ) now though christ neither claimed nor exercised this his temporall right ; but avoided it , when the people would have made him king by force , john 6. 15. who yet after cryed him for the king of israel , john 12. 13 , 15. which even pilate himself acknowledged ; when he said unto the jews behold your king : demanded of them shall i crucifie your king ? and wrote and fixed this title on his crosse , jesus of nazareth king of the jews john. 19 14 , 15 , 19. will or can john canne , or any other of his confederates , h●nce justly inf●rre ; that it was unlawfull for christ himself , right heir by descent to his hereditary temporall kingdome , kept and thrust out thereof by usurping herod ( who murdered all the infants in bethlehem , and the coasts thereof that were two years old and under , and should haue murdered our saviour himself to secure his own usurped power , mat. 2. 13 , 16. ( such is the bloudy cruelty and jealousie of usurpers , to have claimed or exercised this his just , hereditary right to the crown , or unlawfull for the people to have thrust out this bloudy intruder , herod by force from his usurped authority and made christ king as they intended , or because christ did then voluntarily forbear and relinquish his right to herod , that it is therefore unlawfull , for any other hereditary christian king or right heir to a crown , kept from , or thrust out of his throne and kingdome by armed violence against the generality of his peoples desires , by any aspiring , usurping herod , to lay claim to his crown or kingdome , or for the faithfull , naturall born subjects , according to their duty , oathes , and allegiance , to endevour by all lawfull means , and open force to exp●ll , dethrone such herods , and crown and set their lawfull soveraign on the throne of the kingdome . doubtlesse they cannot be so absurdly stupid , as affirm it , seeing jeboiadah the high priest , the captains of hundreds , levites , souldiers and people too , thrust out ath●liah ( the bloudy usurper of the kingdome and throne of judah ) in the seventh year of her usurpation , and crowned joash the kings son , as the lord had said of the sons of david , and set him king vpon the throne of the kingdome : whereupon all the people of the land rejoyced and the city was quiet : as is recorded at large to their eternall honour by god himself , and for others imitation in the like case , 2 chron. 23. and 2 kings 11. and seeing all may justly lay claim to , and repossesse themselves of such lands , houses , goods , as others forcibly detain or take from them against all law , right , notwithstanding christs non-claim to his rightfull crown : then by the self same reason our ministers of the gospel now may lawfully take and challenge tithes from the people , though christ and his apostles did not , albeit they had a just right and title to them , which they might have exercised had they pleased without sin , or judaisme , as our ministers do now . to clear which right from judaisme and all other cevills beyond all contradiction , i shall cite onely two proph●●ies , relating joyntly to christs kingdome , and ministers u●der the gospel . the first is jer. 33. 15. to the end . in those dayes and at that time will i cause the branch of righteousnesse to grow up unto david , and he shall execute righteousnesse , and judgement in the land. in those dayes shall judah be saved , and jerusalem shall dwell safely , and this is the name wherewith he shall be called , the lord our righteousnesse . for thus saith the lord , david shall never want a man to sit upon the throne of the house of israel : neither the priests , the levites , want a man before me to offer burnt-offerings , and to kindle meat-offerings , and to do sacrifices continually . thus saith the lord , if you can break my coven●nt of the day , and my covenant of the night , so that there should not be day and night in their season : then may also my covenant be broken with david my servant , that he should not have a son to reign upon his throne , and with the levites the priests my ministers . as the host of heaven cannot be numbred , neither the sand of the sea measured , so will i multiply the seed of david my servant , and the levites that minister unto me , &c. the 2d is isa . 66. 18. to 22 i will gather all nations , and tongues and they shall come and see my glory , and i will set a signe among them , and i will send those that escape of them unto the nations , and to tarshish , &c. and to the isles afar off ( whereof england is chief and principally intended ) and they shall bring all your brethren for an * offering unto the lord out of all nations , upon horses and in chariots , and in litters , and upon mules , and upon swift be●sts , to my holy movntain in jervsalem , saith the lord , as the children of israel bring on offering in a clean vessell vnto the hovse of the lord , and i will also take of them for priests and for levites , saith the lord. from which texts i shall observe ; 1. that as christs title to his everlasting spirituall kingdome under the gospel , over all the converted gentiles , as well as jews , is expressely set forth to be neither elective , nor by conquest , but by descent * heirship and lineall succession from king david ; and all the regenerated sons of god by their right of son-ship , and new-birth , even in like sort intituled to the kingdome of heaven ( whence they are stiled heirs and inheritors of the king-dome , jam. 2. 5. gal. 3. 27. rom. 8. 17. titus 3 , 17. heb. 1. 14. chap. 6. 17. 1 pet. 3. 7. mat. 25. 34. and this kingdome the inheritance of the saints , col. 1. 12. ephes . 1. 11. 14 , 18. 1. pet. 1. 4. acts 20. 32. an unanswerable argument , that heirship and birthright is the best , surest , jestest , honourablest , lawfullest title of all other to crowns , kingdomes , and possessions on earth , being the very title of christ himself to his everlasting kingship , and kingdome , and of the saints in and by christ , to the kingdome of heaven it self , and crown of glory ; ) so the seat and throne of this his kingdome , is said to be zion and jerusalem : ( most emphatically expressed , isa . 24. 23. the lord of hosts shall reign in mount zion , and in jerusalem , before his ancients gloriously ) a typ● of the church of god under the gospel , first planted in , and propagated from thence throughout the world , according to the prophesies isaiah 2. 3. michah 4. 2. ) whence the church under the gospel is called the new jerusalem , &c. rev. 3. 12. chap. 21. 2 , 10. gal. 4. 26. heb. 12. 22. 2. that the ministers of , and under the gospel , are expresly stiled in these prophesies priests and levites , severall times . 3. that their office under the gospel in a mysticall sence , is to offer bu●nt-offerings , to bake or kindle meat-offerings , to do sacrifices continually , and to minister unto god. 4. that these priests and levites , should be taken out of the converted gentiles , and isles afar off , whereof our isle was chief . 5. priests and levites should never fail , cease , nor want a man under the gospel , and that would multiply them as the host of heaven , as well as the seed of david . 6. that they should convert and bring their brethren for an offering out of all nations , and the isles afar off , to gods mountain and house in jerusalem , as the children of israel used to bring their offerings thither . since therefore the ministers of the gopel in these prophesies are thus expressely stiled priests and levites , and are to offer burnt-offerings , meat-offerings , sacrifices and oblations to god in his mountain and house at jerusalem , &c. under david their king , in an evangelicall sence ; without any judaisme or denying of christs coming in the flesh ; they may undoubtedly in the self same sence and right , receive all glebes , tithes , oblations , and other dues from christians , and converted jews under the gospel , as the priests and levites did at jerusalem under king david and his successors ; seeing they succeed them in their office in an evangelicall sence , according to these prophesies which as strongly confirm the maintenance of their priestly function , their tithe● , as their evangelicall priesthood . 7. although christ , his apostles , and the ministers of the gospel in the primitive times , whiles the church was in the * wildernesse under grievous , blo●dy , antichristian kings , magistrates , persecutours , by reason of the present persecution , neither did nor could receive tithes and gleb●s for their maintenances from the persecuted christians , and therefore were necessitated to live by private contribution and extraordinary wages in that case of extremity , yet it no wayes follows , that therefore all ministers of the gospel afterwards shall do so in setled kingdomes , states , nations converted to the saith ; where kings , magistrates , people doe all generally embrace and professe the gospel , and where churches are established , and ministers glebes and tithes are or may be confirmed by setled laws : which i shall irrefragably prove by these instances . 1. the priests and levites under the law , had no glebes or tithes at all , whiles the israelites wandred 40 years together in the wildernesse , though they had then * a la● , and right to receive them . will the objectors thence inferr● , therefore they ought to have no tithes nor glebes when the israelites were possessors of and setledin the land of canaan in peace ; when they enjoyed both without dispute ? 2. the priests and levites had no tithes nor glebes in the realm of israel under the vsurper jeroboam , and his idolatrous successors , who deprived them of their possessions , cities , suburbes , tithes and priest office too , 2 chron. 11. 13 , 14. c. 13. 9. therefore , the priests and levites in the kingdome of judah , might not lawfully claim nor enjoy any glebes or tithes , nor ministers under the gospel , nor yet those in israel , under david and solomon , who were no persecutors but patrons of them . 3. when both these kingdoms with their priest and levites were carried away captives into assyria and babylon ; the priests and levites during the 70 years captivity enjoyed neither glebes nor tithes : will it them follow : therefore they might lawfully enjoy neither , after their restitution to their country and execution of their priestly function , and the reedifying of the temple ; as we read they did : neh. 10. 38. c. 12. 44. c. 13. 1. to 13. and the people charged with robbing of god , when they neglected to pay tithes and oblations to them , mal. 3. 7 , 8 , 9 , 10. 4. christ himself , so soon as born was forced to fly out of his country into aegypt , by bloudy herod , and to remain there till after his death . mat. 2. 13 , 14 , 15. after which he complained , that foxes had holes , and birds of the ayre nests ; yet he had not where to lay his head , mat. 8. 20. luke 9. 58 , and at last , he was apprehended , mocked , reviled , crowned with thorns , crucified by the malicious jews and soldiers , who parted his garments among them , and cast lots upon his vesture : the evang●lists closing up the tragedy of his passion with this perpetuall brand upon the domineering cruell soldiers : these things therefore the soldiers did : john 19. 24. for which , and for reporting a lye to smother the truth of christs resurrection , the high priest gave large money to the soldiers besides , matt. 28. 12 , 15. will canne therefore hence conclude ; theresore our souldiers now must force our ministers to fly into aegypt-till herods death ; leave them neither rectory , personage house , or vicarge , nor yet so much as a bed , bolster , tith-hay or straw , whereon to lay their heads ; and naile them to the crosse , pierce their sides with spears-points , revile , deride them , and at last part not only all their glebes , tithes and goods , but their very garments and gowns between them ? surely if they must and shall do so ; let them beware of another perpetual memento like the former . these things therefore , the soldiers did : so the soldiers took the mony , and did as they were taught by canne and popish priests and jesuits . 5. the apostles who succeeded our saviour in those dayes of persecution , were thus handled by pauls own relation , 1 cor. 4. 9 , &c. we are made a spectacle unto the world , unto angels and to men : we are fools for christs sake , we are weake , we are despised : even to this present houre , we are hungry and thirst , and are naked , and are buffeted , and have no certain dwelling place , we are reviled , persecuted , defamed ; we are as the filth of the world , and the off-scouring of all things unto this day . if all ministers in times of peace and setlement must be like the apostles , in not receiving ti●hes ; then they must be like them too even in setled christian kingdoms , states , churches , in all these their particular sufferings ; and have no certain dwelling place , &c. and if so ; let canne & his new ministers of the gospel ( as they stile themselves ) begin the president ; of whom our ministers may now say , as paul did of the corinthians in the precedent verse of this chapter v. 8. now ye are full , nowye are rich , ye have reigned as kings , without us : when as most of them were very poore , and farre enough from reigning as kings , or so much as petty constables before these unhappy wars , and in dayes of former persecution , when canne himself durst not shew his face in england for fear of a bishops power , or high-commission pursuivant ; nor durst reproach our orthodox protestant pious ministers , and parliaments as antichristian , popish ; and compare their laws for ministers tithes , with the very idolatrous statutes of omri and a●ab ( as he doth now p. 3. ) for which he might have taken a turn at tiburn , in steed of walking fre●ly in westminster hall , without being questioned for this his impudent high slanders both of our laws and parliaments , as well as ministry . 6. if the m●nisters of the gospel be bound to imitate the apostles in all things ; then they must not have gold nor silver , nor brasse in their purses , neither scrip nor two coats , nor yet shoes , but sandals onely on their feet , mat. 10. 9 , 10. mar. 6. 8 , 9. as the capuchin-friars mendicants hence conclude : this being a positive precept , the objected examples of the apostles , &c. onely a a president . and if so , not onely all our ministers , but canne and all his administrators , must turn friars mendican●s too in good earnest , ( who ground their vow of voluntary poverty on this text ; and the objected presidents of christ and his apostles ) and so become no ministers of christ , but antichrist , and as truly antichristian as these friars are . 7. if our ministers must all now be like those of the primitive times , whiles under persecuting heathen emperours , kings , magistrates , then all saints and christians too in our dayes , and times must imitate and be like the saints and christians in those dayes : they must sell all their old and new purchased lands , houses , lordships , palaces , and lay the money at the ministers feet , have all things in common like the reall saints and christians in the apostles times , acts 4. 34. to the end , and instead of lording and feasting it in their new acquired royall , episcopall palaces , and mannor houses , they must wander about in sheep-skins , and goat-skins , in desarts and in mountains , and in dens and caves of the earth , being destitute and affli●ted , like the saints of old ; yea , and like them they must be tortured , not accepting deliverance , have trialls of cruell mockings and scourgings , bonds and imprisonments , be stoned , sawn asunder , slain with the sword , instead of slaying , plundering , imprisoning and sawing others asunder with the sword , heb. 11. 35. to 39. and when our army-saints , officers , souldiers , with other tithe oppugners , who presse this objection against ministers tithes , shall lay down their arms , commands , power , lands , sell all they have and become like to all these primitive saints and martyrs of christ in sufferings , in times of persecution , i doubt not , but our ministers will joyfully part both with their glebes , rectories , tithes , and setled maintenance to sympathize with them in their persecutions and sufferings . but til● such hard times of persecutions , and they begin to follow this president of the self-denying primitive s●ints . i hope they will not make all our ministers present martyrs in their tithes and setled maintenance , nor enjoyn them alone to follow the primitive ministers of the gospel in those times of persecution ; and prove greater persecutors to them in these pretended times of christian liberty and justice , than the late oppressing prelates and high commissioners , who suffered many of them ( though non-conformists ) to enjoy their tithes and glebes ; and not eject or disinherit them and their successors for ever , of their ancient glebes , tithes , and setled maintenance , without any legall tri●ll by their peers , or conviction of any treasonable crimes against our known lawes , for which they deserve to forfeit them ; and all under the false petence , that tithes are jewish and antichristian under the gospel , which i hope i have sufficiently refuted ( being established on them by ch●istian kings , states , parliaments , immediately after the primitive persecutions , generally throughout christendome , as the fittest maintenance of all other , and particularly in our realm , when as the abolishing of them will be really such in the judgement of all godly protestants and patrons of religion , both at home and throughout the world. fins . notes, typically marginal, from the original text notes for div a91192-e1260 a isa . 45. 15. & 46. 9. b mat. west . an. 1055. p. 422. antiq. eccles . brit. ● . 88 , 89. c psal . 73. 25. d act. 17. 28. e psal . 73. 26 f 1 thess . 5. 23. rom. 11. 36. psal . 139. 15 , 16 , 17. g psal . 100. 1 , 2 , 3. 1 cor. 6. 19 , 20. 2 cor. 5. 14 , 15. job 7. 20. gen. 48. 16. h dan 6. 16. i 2 tim. 4. 17. k dan. 3. 19 , 20 , &c. l jona . 1. & 2. m in my histriomast●x , healths sicknesse , love-locks , cosens cosening devotions , breviate , quench-cole , memento , speech in parliament , and other books . n jude 3. levit. 19. 17. tit. 1. 13. o rom. 13. 1 , 2. p deut. 7. 9. neh. 1. 5. p●a . 89. ● . 28. to 38 ▪ & 110 4. & 11● . 5. jer. 33. 20 , 21 , &c. heb. 5. 17 , 18. q gen 50. 5 ▪ 6 levit. 19. 12. num. 30. 2. josh . 1. 17. & 6. 22. & . 9. 15 , to 22. psal . 15. 4. hos . 10. 4. zech. 5 4. eccles . 8. 2. ezek. 17. 16 , 18 , 19. r prov. 24. 21 , 22. rom. 16 ▪ 17. 2 ti● . 3. 1 , to . 8. s revel . ●● 1 , 2. t psal . 20. 5● 6 , 7 , 8. u ps . 107. 16. x act. 12. 4 , to 12. y see the beacon fired : and nicolas causins the jesuit's holy court ; printed at london 1650. in folio . z psal . 146. 7. a isa . 49. 9. & 42. 7. b 1 sam. 7. 12. c psa . 83 4 , 5 , 6 , 7 , 8. d act. 6. 10. e 1 co. 14. 25. f psal . 83. 9. 10 , 11 , &c. g psal . 79. 13. h psal . 146. 2. & 104. 33. notes for div a91192-e2580 a ezek. 46. 16. & 5● . 16. give it this title . b isa . 5. 25. ezek. 13. 5. & 22. 30. c magna carta of king henry the i. and k. john. mat. paris hist . angl. p. 53. 230. 246. & 9 h. ● . c. 1. 29. 37. ●imes since confirmed in parliament . d isa . 49 23. & 60. 9 , 10. psal . 72 10 , 11. rev. 21 24. e j●r . 47. 6 , 7. f a collection of ordinances , & c. p. 124. 125. g mat. 15. 13 ▪ h g●l . 3. 9. i gen. 14. 20. heb. 7. 1 , to 12. k dr. griffith w●lliams in his workes in folio p. 811. l contrary to magna carta c. 1. 29. 25 e. 1. c. 1 , 2 , 3. 28 e. 1. c. 1. 5 e. 3. c. 9. 25 e. 3. c. 4. 28 e. 3. c. 3. 37 e. 3. c. 18. 42 e. 3. c. 1. 3. 2 h. 4. c. 4. 5 h. 4. c. 11. 27 h. 8. c. 20 , 21. 32 h. 8. c. 72 e. 6. c. 13. the petition of right 3 caroli . and late ordinances for tithes and a●gmentations m the kentish petition and others . n muffaeus vegius & rabadenira ( both jesuites ) in vita ignatii loyolae . heylins microcosme , p. 197. o this one of them asfirmed lately to a friend of mine . p the false jew , newly printed , p. 4 , 5 ▪ 11 , 12 , 13. r dan. 6. 20. s gen. 14 20. t a collection of ordinances , p. 539 , 623 , 878 , 879. u june 5. & 14. 1647. x mat. 13. 25 ▪ 26 , 27. y exact collection , p. 3. to 20 , 498 , 617 , 698 , 664 , 665 , 6●1 , 491 , 492 , 8●6 , 826 , 827 , 574 , 6●5 , 636 , 918 , 666. a collection , p. 218 , 227 , 2●4 , &c. 267 , 275 , 883 , 309 , 313 , 354 , 360 , 363 , 371 , 379 , 412 , 417 , 424 , 429 , 452 , 457 , 470 , 489 , 706 , and el●ewhere . z exact collection , p. 666. a collection p. 218 , 254 , 363 , 424 , 706. which i desire may be now seriously perused together with my romes masterpiece . a luk. 19. 42. b 1 pet. 2. 23. c ps . 37. 5 , 6. d psal . 7. 16. e esth . 4. 16. f eph. 3. 1. & 4. 1. philem. 9 , 23. 2 tim. 1. 8 g 2 cor. 11. 23. h 2 tim. 4. 7 , 8. notes for div a91192-e5350 a see speimanni concil . tom. 1. p. 308. 348. 350. b 2 thes . 3. 2. c ezek. 21. 31. psal . 92. 6. psal . 94. 8. proposition . 1. d see dr. ca●ltons tithes proved to be by divine right , and dr. burges . e deut. 25. 4. f 1 tim. 4. 1 , 2. 2 tim. 3. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. g heb. 2. 10. h ps . 49 20. prov. 30. 2. i see 1 cor. 8. 1 , 10. & 10. 20. 21. * see nicephorus , zonaras , and grimston in the life of phocus : platina and bale in the life of pope gregory the 7. ‖ fox acts and monuments , vol 3. hist . de vita et obitu m. buceri . k 2 king. 17. 16 , 17 , 18. l see rom. 13. 4 , 5 , 6 , 7. backing these reasons . m 1 tim. 6. 15 , 16. rev. 1. 5. & 17. 14 & 19. 16. ps . 9. 10. n grorius de jure belli . l. 1. c. 2 , 3 , 4 , 5. l. 2. c. 1 , 2. gratian. causa . 23. qu. 1. o gro●ius , de jure belli . l. 2. c. 23. sect . 10. ● . 388. and elsewhere . nulla fides , pietasque viris qui custra sequuntur . lucan . hen. huntindon . hist . l. 8. p. 390. p isa . 64. 10 , 11. jer. 49. 13. to 39. ch . 50. & 51. throughout . ezek. chap. 35. joel 2. 3. ●●a . 1. 7 , 8. & 9. 12 , 20 , 21. & 19. 1 , to 15. q 1 sam. 13. 14. acts. 13. 22. r 1 sam. 18. 17. & 25 , 28. s 2 chron. ●3 . 9 , 10. 11 , 15. & 32. 20 , 21. & 20. 20 , 21 , 22 , 23 , 24. jam. 1. 16 , 17 , 8. joel ● ▪ 17 , 18. t magna carta c. 29 , 30 , 25. e. 1. c 5 , 6 , 28. e. 1. c. 5 , 6. 34. e. 3. c. 1. 14. e. 3. c. 21. 11 r. 2. c. 2. 23 h. 6. ● . 18. 1 r. 3. c. 4. the petition of right 3 caroli . u see rastals abridgement tenths and taxes , and statutes at large , acts f●● the clergies subsidies . the objections answered . x spelmann . y see anttqu ; ecclesiae brit. p. 138 , to 142. hoveden annal. pars posterior . p. 767. 768. 769. z see a vindication of sir will. lewes a justification of the xi . impeached members , and their answer to their charge , printed 1647. proposition 2. z rom. 2. 14 , 15. a heb. 5. 1. b dr. bound , dr. twisse , mr. sprint , mr. bernard , mr. palmer , mr. caudry and others of the sabbath : mr. dod and others on the 4. commandement . c gen. 14. 20. & 28. 21 , 22. heb. 7. 2. 4. d dr. griffith williams of the incarnation of christ , in his workes in fol. p. 807 , to 813. e see hemingius on the place . f rom. 4. 4 , 16 , 17. & 9 8. ga. 4. 7 , 8 , 9 , 29. g 1 cor. 4. 1 , 2. tit. 1. 7. h see the late petitions against tithes . i the words of the solemne league and covenant . k purchas pilgrimage p. 132. genundensis and godwins jewish antiquities l see the ordinances for ● augmentations . m act. 13. 21. neh. 12. 24. n 2 sam. 8. 16. 1 chron. 11. 6. o 1 sam. 14 , 50. * sermo . 219. tom. 10. a spelman . concil . p. 268. b ingulph h●st . p. 899 , 900 , 901. will. malmesbur . de gestis regum angl. l. 2. p. 93. hen. huntindon hist . l. 8. p. 307. hoveden annal ▪ pars prior . p. 448. 449. & pars posterior p. 608 , 609 , 610. verstegan restitution of decayed antiquities ; accord herein , and math. westm . an. 1059. p. 426. c spelman . concil . p. 619. d mr. camd●ns britannia p. 317. mr. seldens notes to eadmerus p. 165. where the charter is recorded : and most of our historians in the life of king william . speeds history p. 451. e hoveden annalium pars p●sh ●io , p. 6●1 6●● 〈◊〉 selden ad ●a●●em●n not● p. 171 , 172 , 17● . spel●●●●●●cil tom. 1. p. 619 ▪ i●●ulpin ●ist ▪ p. 914. f hoveden ib●d . p. 601. scld●●i ad eadm●rum notae p. 173. g hoveden ibid. p. 601. 602. spelman . concil . p. 619 , 620. lambardi archaion . h royall tyranny discovered : a defiance against arbitrary usurpation . englands birthright ; and many late pamphlets else . i will. malmesbury de ge●tis regum angl. l. 2. p. 93. &c. and naucl. speeds history p. 451. daniel in his life . ob. 3. k fox acts & monuments vol. p. 700. 1 see hemingins and others on this place . m mat. 27. 35 ▪ luke 23. 32. to 46. joh. 19. 18. * john 19. 23 ▪ 24. mat. 27. 35 , 36. n exod. 20. 8 , 9 , 10. deut. 5. 19. o exod. 31. 14 , 15 , 16. c. 35 , 2. 3. levit. 24. 8 ▪ num. 28. 9 , 10 ▪ deut. 5. 14 , 15 ▪ levit. 23. 3. p dr. bound , dr. twisse . dr white , and others , of the sabbath . bishop andrews , mr. downham , mr. cleaver , mr. dod on the fourth commandement , and all other commentators on it . q his second voice from the temple . r rom. 16. 2● ▪ psal . 147 ▪ 5. isa . 45. 2● . zeph. 3. 5. acts 3. 14. josh . 24. 19 ▪ isa . 6. 3. rom 4. 3. cap. 15. 4. ſ in his sermon . april 17. 1608. in defence of the honourable function of bishops . t in his pilgrimage , l. 2. c. 7. p. 133. the first edition . v 1 kings 13. 33. c. 13. 33. 2 kings 17. 32. x dr. usher . ●●nales eccles . veteris testamenti . y see the books of ezra and nehemiah . z heylins cosmography , p. 564. a see spelmanni concil . ingulphi historia : mathew westminster , antiquitates eccles . brit. m. seldens history of tithes , and our kings & others ancient charters of donations to abbies and churches . b hi●ron . super eze●h . josephu● scaliger d●atriba de decimis . drusius pro. ad ma● . 23. pur●has pilgrimage , l. 2. c. 7. m. seldens history of tithes . c comment . in 1 thess . 5. 13. p. 547. d dr. bound , m. dod , cleaver , dr. twisse , downham , practise of piety and others ; e in his second voice from the temple to the higher powers p. 1. 2 , 7 , 11. and elsewhere . f chaplain to sir arthur haslerig 's regiment and garrison heretofore . * page 13 , 14 ▪ a joan. capgrave in vita josephi : chr. glastoniens . vincentius spec. hist . lib. 23. c. 147. with sundry others , cited by dr. usher . britan. ecclesiarum antiquitates . c. 2. p. 973 , 974 spelman conc. p. 12 , &c. with the authors quoted by them . b dr. vsher brit. eccles . antiq. spelmanni conc. p. 12 &c. with the authors quoted by them . c gildas , dr. usher , brit. eccles . antiq. p. 193. spelmanni con●il . p. 36. 45. * spelman lb. p. 112 , 113. de antiquit atibus eccles . brit. dr. vsher . * malmesbury , de gestis regu● angl. l. 2. c. 2. mat. westm. anno 854. florentius wigorniensis , anno 855. spelmanni concil . p. 348 353. * spelman concil . p. 292 , 293 , 298. to 302. cent. magd. & cap. 9. * in his second voice from the temple . * john canne , his second voice from the temple ▪ p. 2. * john canne , his second voice from the temple ▪ p. 2. fox , acts and monuments , vol. c. s . 602 , 603 , 604. * see the false jew discovered at newcastle for a cheat and jesuit , p. 4 , 5 , 10 11 , 12 , 13. dipped by m. tillam at hexam ; a like priest now administrator of the anabaptists there . and eliazer bar israel , his vindication of the messiah , a pretended converted jew , but sprinkled and baptized by the jesuits , dipped by our anabaptists , and a jesu●t in truth ; ( though the fi●st in the bead-roll . ) * john 8. 44. 1 eliz. c. 2. 5. eliz. 2. c. 1. 3 jac. c. 4 , 5. 7 jac. c. 6. 17 car. the act for trienniall parliaments . * ● eliz. c. 1. and book of ordination . * b●ch●llus decret . eccles . gal. 6. tit. 8. c. 8. p. 904. * spelman conc. tom . 1. p. 259 , 268 , 396 , 347 , 402 , 418 , 554 , 620. gulielmi lambardi archaion . * see gr●t●a● caus . 16. qu. 1. 7. a luke 1. 32 , 33. rev. 22 , 16 isn . 9. 6 , 7. jer. 25. 5. c. 30. 9. c. 33. 17 , 21 , 26 ezcch. 37. 24 , 26. b gen. 49. 10. deut , 17. 20. 2 sam. 7. 12. to 24. 1 kings 2. 4 c 8. 20. c. 9. 5 , c. 15. 3 , 4. psal . 89. 3 , 4 , ●8 . to 39 ps●l 32. 11 , 12 , 13. 2 ch● . 6 10 , 16 , 17. ● . 2. 11. c. 13. 5. c. ● . 18. c. 21. 7. c. ●3 3. jer. 17 24 , 25 26. c. 22. 3 , 4. c. 33 17 , 22. c 2 sam. 10. 1. 1 chr. 19. 1. 2 kings 3. 26 , 27. c. 13 , 24. c. 14. 37. isa . 19 ●1 . c. 37. 38. * see rom. 12. 1. * whence he is stiled heir of all things . heb. 1. 12. and the lord shall giv● unto him . the throne of his father david and he shall reign over the house of jacob for ever , &c. luke 1. 32 , 33. * rev. 12. 16. 4 * levit. 27. 30 , 31 , 32. numb . 35. 2 , 2 , 4. the remainder, or second part of a gospel plea (interwoven with a rational and legal) for the lawfulness & continuance of the antient setled maintenance and tithes of the ministers of the gospel wherein the divine right of our ministers tithes is further asserted ... / by william prynne of swainswick, esq. ... gospel plea (interwoven with a rational and legal) for the lawfulness & continuance of the ancient settled maintenance and tenthes of the ministers of the gospel. part 2 prynne, william, 1600-1669. 1659 approx. 493 kb of xml-encoded text transcribed from 98 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a70871 wing p4050 estc r15632 12598390 ocm 12598390 64081 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70871) transcribed from: (early english books online ; image set 64081) images scanned from microfilm: (early english books, 1641-1700 ; 330:3) the remainder, or second part of a gospel plea (interwoven with a rational and legal) for the lawfulness & continuance of the antient setled maintenance and tithes of the ministers of the gospel wherein the divine right of our ministers tithes is further asserted ... / by william prynne of swainswick, esq. ... gospel plea (interwoven with a rational and legal) for the lawfulness & continuance of the ancient settled maintenance and tenthes of the ministers of the gospel. part 2 prynne, william, 1600-1669. [3], 150 [i.e. 172] p. printed by t. childe and l. parry for edward thomas ..., london : 1659. errata: p. [1] and p. 148. reproduction of original in union theological seminary library, new york. "an admonition to all protestants": p. 149-150 at end. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tithes -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-03 apex covantage keyed and coded from proquest page images 2007-04 emma (leeson) huber sampled and proofread 2007-04 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion errata . page 68. l. 11. r. luent , p. 141. l. 31. solemanum , r. salmurum , rothingue , r. rothomag . p. 142. l. 20. trovomala . the remainder , or second part of a gospel plea ( interwoven with a rational and legal ) for the lawfulness & continuance of the antient setled maintenance and tithes of the ministers of the gospel : wherein the divine right of our ministers tithes is further asserted : the magistrates inforcement of the due payment of them by coercive penal laws , when substracted or detained , vindicated : that they are no real burden , or grievance to the people ; the abolishing them no ease , benefit to farmers , tenants or poor-people ; but a prejudice rather ; and a gain to none but rich land-lords , cleared : that the present opposition against them , proceeds not from any true grounds of conscience , or real inconveniences in tithes themselves , but only from base covetousness , carnal policy , want of christian love , charity to , and professed enmity against the ministers of the gospel ; yea , from a jesuitical and anabaptistical design to subvert , ruine our church , ministry , religion ; and bring a perpetual infamie on our nation , and the reformed religion here professed . by william prynne of swainswick esq ; a bencher of lincolns inne . 1 cor. 9 14. even so hath the lord ordained , that those who preach the gospel , should live of the gospel . cyprian , de unitate ecclesiae . domos tunc & fundos venundabant , thesauros sibi in coelo reponentes : at nunc de patrimonio nec decimas damus ; & cum vendere jubeat dominus , emimus potius & augemus . petrus blesensis , epist : 82. per prophetam praecepit dominus decimas inferri in horreum suum ; vos ab ejus horreo jubet is auferri , &c. quid interest equos rapiatis an decimas ? nisi quia decima res spiritualis est , & ideo enormius sacrilegivm in decimis committitur quam in equis , cum dominus praecipit decimas solvi , quis contra ejus praeceptum potuit dispensare ? london printed by t. childe and l. parry for edward thomas , and are to be sold at the adam and eve in little britain , 1659. the remainder or second part of a gospel plea , for the lawfullness and continuance of the antient setled maintenance and tithes of the ministers of the gospel . king david a holy zealot a after gods own heart , who fulfilled all his will , records this to posterity in sacred writ , as the most transplendent character of his own real saintship , in a divine appeal to god himself , psal . 69. 9. the zeal of thine house hath eaten me up . and when our saviour christ , b the son of david according to the flesh , out of an enflamed zeal against the sacrilegious prophanation of gods temple in jerusalem , made a scourge of small cords , wherewith he drove all that sold sheep and oxen , with their cattel , out of the temple ; powred out the changers mony , overthrew their tables , and said unto those that sold doves , take these things hence , make not my fathers house an house of merchandize : his disciples upon this occasion remembred and applyed this very scripture to him , the zeal of thine house hath eaten me up , john 2. 15 , 16 , 17. but the preposterous zeal of many iesuited anabaptistical qua ▪ king pretended saints , souldiers , zealots in our degenerated dayes , is diametrically contrary to this of david , and our saviour christ , even to devour and eat up gods house it self , with all his faithfull ministers remaining tithes , rectories , glebes , maintenance at one meal , which of late years , and now again they have prosecuted with such eager appetites and hungry stomacks , that they make it their very prime , main , only businesse , endeavouring to effect it , with such c post-hast , as might anticipate all new printed pleas for their just defence , and fore-judge most ministers , patrons , peoples rights , throughout our nation , ( even out of term in a long vacation , as in august 1653. and now again ) without any legal summons , process , tryal by their peers before competent lawfull judges , meet to decide such a universal right , title , publike interest , which more or lesse concerns every particular county , city , parish , minister , patron , person throughout the realm ; and therefore ought not to be drawn into question , much lesse decision , without their general consent , desire , petition , and a full deliberate hearing of all parties interessed before a full legal parliamentary tribunal , duly elected , entrusted by all the people , according to d our laws ; this being an undoubted principle of nature , law , equity , common justice , and reason , e quod tangit omnes , ab omnibus debet approbari : et populi minor pars , populum non obligit . this their preproperous speed , and preposterous proceeding , necessitated my stationer ( at the importunity of some ministers in september 1653. ) to thrust out and publish to the world , an imperfect piece , and beginning only of my gospel-plea , for the lawfulnesse and continuance of the antient setled maintenance and tithes of the ministers of the gospel , without this remaining part , ( then sent up together with it ) or any errata to it , or notice given to the reader if its incompleatnesse , some few dayes before the great debate of our new legifers ( septemb. 1653. ) concerning the future standing or down-fall of tithes ; which would have been finished , and quite past before the whole could possibly be printed ; and so have rendered the entire plea lesse seasonable , serviceable , beneficial to our church and ministers , than the publishing of a fragment of it in that nick of time proved to them , through gods blessing on it . this unexpected sodain publication thereof upon that inevitable occasion , as it caused an omission of some part of the second chapter in confirmation of the second proposition , touching the divine right of ministers tithes , and of the 3. ensuing chapters : so it hath necessitated me to publish this subsequent appendix to that chapter by way of supplement , as a necessary introduction to the remaining part , here printed with it , for the readers better satisfaction in this publique controversy , and stopping the clamorous mouthes of all gain-sayers . which had been published , soon after the former , in the year 1653. had not my former stationers long infirmity , sicknesse , death , retarded its progresse at the presse , and enforced me to seek out another midwife to bring it into the world , at this instant time , i hope not as an abortive , out of season , the former opposites to our ministers and their tithes , being ever since and now again as malicious against them as ever , waiting only for a fresh oportunity to suppress them , ever since their then sodain defeat in this their impious sacrilegious designe , when almost ripened to accomplishment in their hopes and votes , unexpectedly dashed in a moment . there being since this their disappointment , a new disguised antichristian sect of quakers ( introduced by jesuits and franciscan friers , as i have * elswhere evidenced ) sprung up amongst us , more virulently opposite to our ministers and their maintenance by tithes , than any other , which they not only decry in all their pamphlets , but totally substract and detain from them with such wilfull obstinacy , that many of them chuse rather to lye in prison , upon mean processe , or executions , than set out or pay their tithes , or appear to actions brought for their recovery ; and now combine with the anabaptists , and other sectaries in fresh petitions and prosecutions both against tithes , and ministers , endeavoring their total and final extirpation , by the power of their confederates , in the army and westminster juncto , sodainly called in again , and owned by them as a parliament ( after their former six years seclusion ) to * accomplish this their design , and root our law and gospel , lawyers and ministers together , as their fresh * petitions , addresses to them for that purpose clearly demonstrate , beyond contradiction . which occasioned this publication , after so long a suspension thereof . an appendix to the second chapter , further clearing the divine right of ministers tithes . the divine right of ministers maintenance by tithes , asserted in the former printed part of my gospel-plea , &c. for the lawfulnesse and continuance of the antient setled maintenance and tithes of the ministers of the gospel , may be thus further evinced , demonstrated , confirmed . 1. it is the opinion of learned f petrus cunaeus , and g dr. griffith williams ( his transcriber ) that melchisedec , priest of the most high god , to whom abraham ( the father of the faithful ) gave tithes of all , gen. 14. 20. hebr. 7. 1. to 15. was in truth none other , but jesus christ , the sonne of god , then personally meeting him in the form of a man , which he then assumed ; though not that very body or flesh begotten and born of the virgin mary , which he long after took upon him when he was incarnate and conversed upon earth . that abraham then gave him tithes of all , as perceiving under that visible form an invisible deity and everlasting priesthood to subsist , to whom tithes ( originally ) are only due & eternally due ; because he is and continues for ever an everlasting priest . that our saviours own words , john. 8. 58. abraham rejoyced to see my day , and he saw it , ( as well with the eyes of his body , by this special apparition of christ then meeting and blessing him , as a priest of the most high god , at that time , as with the eye of his faith ) and was glad : do warrant this their opinion , that melchisedec was no other than jesus christ himself : which they sortify with 7. strong , unanswerable arguments in the opinions of many ; from whence ( if granted ) it will inevitably follow ; that tithes are more truly and properly evangelical , than ceremonial or judaical , because thus originally given and paid to christ himself , ( the h everlasting head , king , high priest of the church ) by abraham i the common head and father of all the faithfull ( as well gentiles as jewes ) out of the prevision of his incarnation , in reference to his everlasting priesthood , as an honorary portion , tribute , salary , k of right belonging and annexed to his priesthood : hebr. 7. 1. to 15. gen. 14. 18 , 19 , 20. which priestly office was l principally to be executed , compleated upon earth , and in heaven , by christs subsequent incarnation , passion , sacrifice of himself upon the crosse , resurrection , ascension into heaven , and perpetual intercession at gods right hand for all his elect , both as god and man ; especially in relation to the gentiles , m not generally called , converted to the faith , till after his incarnation and ascension . therefore by necessary consequence , all christians and believing gentiles under the gospel , have altogether , if not farre greater , yet at leastwise as great , as strong a reason , ground , obligation , enforcement , chearfully , thankfully , conscientiously , to render tithes of all they have to christ ( for the use of his ministers instruction , edification of his church , and compleating of his body ) since his incarnation and investiture in his everlasting priesthood for their eternall welfare ; as abraham or the israelites had , to render him ( or the levitical priests who typified him and attended on his service ) so long before his incarnation , and priesthood fully compleated in all its parts and offices : jesus christ being the same yesterday and to day , and for ever ; hebr. 13. 8. and as much ( if not farre more in some respects ) a priest of the most high god , to all believing gentiles , christians since his incarnation , passion , ascension , as he was to abraham and the jews before them ; god since his resurrection , sending him to blesse us in turning every of us from our iniquities , as well as them . acts. 3. 25 , 26. compared with acts 10. 42 , 45 , 47. ch . 11. 1. to 20. wherefore those ingrate , avaritious , unconscionable christians of this degenerous age , who obstinately , or maliclously refuse to render unto christ their only high-priest n who sacrificed himself to god , and shed his most precious blood for them on the crosse to redeem their soules from everlasting damnation , and purchase an eternal crown of glory for them in heaven , where he continually makes intercession for them , executing his priestly office for their salvation ) the tithes of all their increase , as a just appurtenance to his everlasting priesthood ; condemning them as o jewish , antichristian , unfit , or too much for him as the high priest and prophet of his church to enjoy , or for the faithfull ministers of the gospel in his name or right to receive , who p spend all their studies , labours , lives in christs service , in the declaration , publication , application , of the benefits of christs priesthood , passion , gospell to them , and others , for the eternal salvation of their souls , are certainly none of the spiritual sons or seed of faithfull abraham , who gave him tithes of all ; and do either repute christs everlasting priesthood , a mere fable ; or set a far lower rate upon it , the ministry of the gospel and their own most precious souls , than they do upon their detained tithes : and so can expect little benefit from christs person or priesthood , which they so much undervalue , and sacrilegiously defraud of so antient a duty . 2ly . there is one notable considerable circumstance of time in abrahams payment of tithes of all to christ , the true melchisedec , not formerly observed or pressed by any i have seen ; which ( in my opinion ) unanswerably proves , that this president of his most principally respected , related to the believing gentiles and christians , under the gospel , and as strongly obligeth them ( his true spiritual seed ) to the due payment of tithes to christ and his ministers , now , as ever it did the jews , his natural posterity , to pay tithes to their priests and levites under the law , if not more firmly : namely , that he thus paid tithes to christ , some good space before circumcision instituted , whiles he was yet uncircumcised ; as is most evident by comparing , gen. 14. 18 , 19 , 20. with gen. 17. 1 , 10 , to 15. now as the apostle thus firmly and evangelically argues from this very circumstance of time , in the point of abrahams justification by faith , whiles he was yet uncircumcised , as presidential , exemplary , obligatory to all believing gentiles , and spiritual sons of abraham under the gospel , who are not circumcised , as well as to the natural believing children of abraham under the law , who were circumcised . rom. 4. 9 , to 13. commeth this blessednesse then , upon the circumcision only , or upon the uncircumcision also ? for we say , that faith was reckoned to abraham for righteousnes . how was it then reckoned , when he was in circumcision , or in vncircumcision ? not in circumcision , but in vncircumcision ? and he received circumcision , a seal of the righteousnes of faith , which he had yet being vncircumcised , that he might be the father of them that beliebe ( under the gospel ) though they be not circumcised , that righteousnes might be imputed unto them also . and the father of circumcision , to them who are not of the circumcision only , but also walk in the steps of the faith of our father abraham , which he had yet being uncircumcised . so i , by parity of reason , from this very text , compared with the same apostles relation , of abrahams paying tithes of all to melchisedec , hebr. 7. 1 , to 15. and the inferences thence formerly insisted on , may as firmly , as convincingly conclude , that his payment of tithes to christ the true melchisedec , not after his circumcision , but whiles yet uncircumcised , and before circumcision instituted ; and that , as the common-father , head of all the justified , faithfull , believing uncircumcised gentiles before the law , and under the gospel , ( as well as of the circumcised believing jews ) walking in the steps of his faith , which he had yet being uncircumcised ; doth as strongly oblige all believing gentiles & christians , though uncircumcised , to pay tithes of all to christ and his ministers under the gospel , as it did his believing circumcised posterity to render thē to christ himself originally , and his priests and levites secondarily under the law ; if not much more ; since abraham paid them to christ before he was circumcised , q as a fruit and evidence of his faith , which then he had during his uncircumcision , and a standing president for all believers to imitate . 3ly . from this famous president of abrahams paying tithes of all to melchisedec , saint ambrose , sermo 34. in feria post primam dominicam quadragesimae . gregorie nazianzen , oratio 5. contra judaeos . chrysostom , hom. 35. in genes . isiodor hispalensis , in glossa ordinaria super gen. 16. rabanus maurus , l. 2. c. 16. in genesin . anastatius abbas , contra judaeos . elias cretensis , in orat. 5 walafridus strabo , de rebus ecclesiasticis , c. 27. stephanus tornacensis , epist . 171. with other antients , conclude , tithes to be due to ministers of the gospel by divine right : whom the r councils of mentz , anno 813 , 846 , 887. concilium aquense , anno 837. cap. 18. with the council of london , under arch-bishop hubert , anno dom. 1200. ( recorded by roger de hoveden ) annalium pars posterior , p. 806 , 808. thus second . decimas deo & sacerdotibus dei dandas , abraham factis , jacobus promissis insinuat ; deinde lex statuit , et omnes doctores sancti commemorant : et auctoritas veteris et novi testamenti , necnon & sanctorum patrum statuta declarant . decreeing thereupon , decimas de omnibus quae per annum renovantur , &c. praestare deo omnino non negligatur , quas deus sibi dari constituit : quia timendum est , ut quisquis deo debitum suum abstrahit , ne forte deus per peccatum suum auferat ei necessaria sua , &c. from his example , seconded with divine precepts , ſ gerold bishop of oldenburg , about an. dom. 1100. writ thus to the holzati and inhabitants of the deserts of wagira , ( then newly converted to the christian faith , and beginning to build churches , for gods publick worship ) that they should likewise pay tithes to their ministers , without which all the rest of their devotion would be nothing worth . dei enim praeceptum est , decimas ex omnibus dabis mihi , ut bene sit tibi , & longo vivas tempore : cui obedierunt patriarchae , abraham scilicet isaac & iacob , & omnes qui secundum fidem facti sunt filii abrahae , per quod laudem etiam , & praemia aeterna consecuti sunt . apostoli quoque et apostolici viri exore dei hoc ipsum mandaverunt . & sub anathematis vinculo posteris servandum tradiderunt . cum ergo dei omnipotentis proculdubio hoc constat esse pra ceptum , & sanctorum patrum sit aucioritate firmatum , nobis id incumbit negotii , ut quod vestrae saluti deest , nostro in vobis opere per deigratiam suppleatur . monemus ergo & obsecramus omnes vos in domino , &c. ut decimas , prout deus instituit , & apostolica banno firmavit autoritas , ad ampliandum dei cultum ecclesiae detis : ne si deo quae ipsi debentur substraxeritis , & substantiam simul & animam in interitum mittatis aeternam ; valete . upon reading which letter the rude people cryed out and raged , just as the anabaptists do now . his auditis tumultuosa gens infremuit , dixeruntque se huic conditioni servili nunquam collum submissuros , per quam omne pene christicolarum genus pontificum pressurae subjaceat , &c. whereupon henry the first duke of holzatia commanding them , as they would obtain his favour , ut solverent episcopo decimas cum omni integritate , sicut faciunt in terra polaborum & obotritorum : ad hoc praeceptum holzati obstinatis animis dixerunt , nunquam se datucos decimas , quas patres sui non dedissent ; malle se potius succenfis aedibus propriis egredi terram , quam tantae servitutis jugum subire ; praeterea pontificem cum comite & omni advenarum genere quod decimarum solvit legitima , interficere cogitabant , & terra inflammata , transfugere in terram danorum . neither obeying the presidents of abraham and the patriarchs , nor the laws of god , the apostles , or their prince , in paying their tithes to their bishop and pastor , as they ought ; whose practice our anabaptists and quakers now obstinately pursue . what strong convincing arguments , to prove the divine , moral , perpetual right of tithes to the ministers of the gospel , learned protestant divines ( to omit papists ) have deduced from this original direct president of abrahams tith-paying , those who desire further satisfaction herein , may read at leasure , in mr. calvin , junius , hemingius , and others on hebr. 7. zepperus , legum mosaicarum explanatio , l. 4. c. 40. dr. george carlton his tithes due by a divine right , richard montague his diatribae on the first part of mr. seldens history of tithes , cap. 1. stephen nettles his answer to the first part of the history of tithes , dr. robert tillesley his animadversions on mr. seldens history of tithes , dr. edward reynolds his explication on psalm 110. 2 , 4. mr francis roberts his revenue of the gospel is tithes , &c. cambridge 1619. richard ebur● his maintenance of the ministery , london , 1603. the truth of tithes discovered by r. g. london 1618. dr. john prideaux oratio 5. de decimis , anno 1620. p. 90. sir james semple his sacrilege sacredly handled , london 1619. john swan his redde debitum , london 1640. p. 181 , to 240. tithes are due jure divino , and dr. william sclater his question of tithes revived , or ministers portion , london 1623. ( an acute piece ) wherein all evasions and cavils to elude the force of this example , are sufficiently answered . 4ly . from this example of abrahams , seconded with the israelites practice , t mr. selden conjectures , or rather from the law of nature written by god himself in mens hearts ( as hugo de sancto victore , de sacramentis , l. 2. parte 9. c. 10. & l. 1. parte 12. c. 4. mr. mountague in his diatribae , ch . 3. dr. tillesly in his animadversions , p. 34 , 35. and others determine ; ) the old heathen grecians , romans , carthaginians , arabians , with other pagan nations , [ as the u mahometan , turks , moors , and other infidels since ] by an antient constant custome and usual practice , generally received amongst them , dedicated and paid tithes to their idol-gods and priests , of the encrease of all their substance , merchandize , gains ; and more particularly of all their spoyles and plunders gained in the wars ; wherein they were very carefull and devout . which mr. selden in his history of tithes , ch . 3. and review thereof , and richard mountague , in his diatribae , ch . 3. evince at large , by many presidents , testimonies , passages out of herodotus , demosthenes , xenophon , thucidides , dionysius hallicarnasseus , plutarch , pausanias , aristotle , aristophanes , suidas , callimachus , cassius , trogus , macrobius , plautus , festus , justin , pliny , servius , cicero , tertullian , arnobius , jac. gruterus , with others ; and that they paid no other determinate part else we read of , but a tenth only , to their gods and priests . now from whence ( write hugo , tillesly , and mountague ) should this custome and practice proceed , but only from the law of nature ? ad quam non docti , sed facti , non instituti fuerunt , sed imbuti , and that by god himself . amongst these presidents of pagans , there are 7. of special note , which i shall here remember , to shame the tith-oppugners of our age , who would be reputed the most precious christians , though their actions prove them worse than infidels . the first is , that of the old pagan romans , x who esteemed all their corn and wine ( sent them annually by the bounty of god ) so sacred , that ( by a constant custome and law used amongst them ) they might not lawfully eat , drink , sell , meddle with , or dispose of any part thereof after their harvest and vintage , till they had first sacrificed and tythed the first fruits and tenths thereof to their gods who ; ( as they supposed ) gave them the whole crop ; such was their piety and gratitude . the second is , that of the antient y heathen arabians , who by the law and custome of their country , were bound to carry all their frankincense ( the chief commodity of their country ) every year to sabota , ( the chief city of arabia felix ) and there to offer the tenth therof to their god sabis , which his priests received . neither might they make sale of any part thereof , till the owner there paid the tenthes by measure , not by weight . these very pagans holding all to be gods , ( the supream land-lord who gave it them ) till by paying him the tenth for a quotient , they redeemed the rest for their own common use . the third is that of the z pelasgi in vmbria , who being oppressed with a great dearth and scarcity of all things , conceived it proceeded from their neglect of paying tithes to their gods. whereupon they vowed the tithe of all their increase to iupiter , apollo , and the cabiri . after which vow they receiving a plentifull crop of all things , paid the tenth of all their increase to their idol-gods . and being admonished by apolloes oracle , that their vow was not performed , till they had sacrificed the tenth of their children , as well as of all their other increase , they thereupon sacrificed the tenth of them to the idols likewise . such conscience made they of all their vows and tithes . the fourth is that of the carthaginians ( thus recorded by a diodorus siculus , a pagan historian ) very remarkable . the carthaginians being descended from tyrus , were accustomed in former times to send unto tyrus the tenth of all their revenues & increase any ways renuing , issuing , or growing , for hercules ( the idol-god there worshipped : ) but in processe of time becomming very wealthy , and having exceeding great incomes , they sent very seldome their tithe unto tyrus , and that but small and refuse , in neglect and dis-regard of the deity . hereupon many disasters in war , crosses in affairs of state , with great losses and streights befell them ; especially by agathocles the sicilian . upon which , comming home to themselves , and repenting of their irreligion , they betook themselves to all manner of supplication and devotion , conceiving these losses and disasters were sent unto them of god. and for so much as they supposed hercules especially to be angry with them , who was chiefly worshipped at tyrus , from whence they were originally extracted , they sent exceeding great gifts and rich presents thither to him , and all the gods that were worshipped at tyrus , and brought unto them the tenth of all their increase , as formerly they accustomed . the fifth is that of b demosthenes ( that eminent pagan greek orator ) who is very bitter against androsion and timocrates , for bearing with some sacrilegious defrauders of the gods in their dues ; and much more for defrauding of themselves , and sacrilegiously robbing minerva of her tenths , and the other gods of their fifteenths . and he specially observes , ( let our souldiers remember it ) that those who purloyned and robbed the gods of their tenths and chiefest of their spoyles of war , came to nought , being destroyed by themselves at last and undone . the sixth is that of xenophon ( that noble heathen philosopher and general ) and his soldiers , thus recorded at large to posterity by his own pen , worthy our observation . [ c ] xenophon , after his memorable retreat with ten thousand men out of upper asia , where they had gained great spoyles from the enemy , arriving safely at cerasunt , mustred 8600 men , the rest being lost , partly by the incursions of the enemies , partly by the snows , and partly by sickness , here they divided the mony they had gained from the enemies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. atque etiam decumam , quam apolloni & ephesiae dianae exemerant , ita duces distribuunt , ut quilibet ipsorum hisce diis aliquam partem ejus adservaret ; one part of this tenth separated to these two deities was delivered to neon . that part which xenophon collected for apollo , he laid up as consecrated in the treasury of the athenians at delphos . but that which was dedicated to diana he left with megabyzus the churchwarden of diana , upon this condition ( being about to fight with agesilaus at coronea , ) that if he escaped safe out of the battel he should restore the sacred mony to him : but if he received any disaster therein , that then megabyzus himself should dedicate it to diana , confecto donario , quod deae gratissimū fore arbitraretur . afterwards xenophon being in exile at scilunte , built for olympia , megab . comming thither to behold olympia , restor'd the mony to xenophon : who receiving it , bought therewith a field ( having woods & mountains in it , stored with trees , swine , goats , sheep , wildbeasts , and horses , ) for the goddess in that place , which was shewed unto him by the oracle of apollo ; he likewise built a temple , & an altar , out of that sacred money : a● post id temporis , semper consecratis fructuu● agri decumis , sacrum deae faciebat . and after that time he sacrificed to the goddess , for eder consecrating the tenths of the field to her service . near the temple there was a garden set with all sorts of fruit-trees good to eat . before the temple were pillars erected with this inscription on them , fundus dianae sacer. hoc qui poss●ssor fruitur , quotannis consecrato decumam ; de reliquo fanum sartum tectum conservato . si quis non fecerit , dea vindex est● . in which memorable historie we have six things considerable : 1. tithes of spoyls consecrated by the heathen graecian generals , captains and souldiers , to apollo and diana , as * agis after the end of the wars between the elei and the lacedemonians , going to delphos offered a tenth ( of the spoils ) to apollo . and agesilaus took the fruits of his enemies fields , ut intra biennium decumam delphico deo consecraret c. talentis ampliorem : as the same * xenophon records . 2ly . lands purchased with the spoils , and appropriated , consecrated for ever to the worship and service of diana . 3ly . a temple , and altar built with part of the spoils , for her worship and honour . 4ly . tithes annually consecrated and to be paid for ever to this temple , by xenophon and the possessors of these lands , out of the profits , venison and game thereof , for the maintenance of her worship and feastivals ; as the former words , and this passage farther evidenceth : earum feriarum , & municipes , & finitimi , tam viri , quàm faeminae participes erant : & sumministrat eis dea , qui agitant convivia , farinas cum panibus , vino , pecunia , bellariis . 5ly . repairs of this temple from time to time , out of the residue of the profits of these lands . 6ly . an imprecation of divine revenge , upon the neglecters , or refusers of the due payment of these annual tithes to diana , and of the residue of the profits , towards the reparation of her temple . the seventh is the memorable domestick president of cedwalla , one of our west-saxon kings ; who though a pagan and great plunderer , even before he became a christian , or was baptised , was so pious , that he gave the tenth of all his spoyles of war and plunders unto god , about the year of our lord , 686. which c william of malmesbury thus records . arduum memoratu est , quantum etiam ante baptismum inserviret ; ut omnes manubias , quas jure praedatorio in usus suos transcripserat , deo decimaret . in quo etsi approbamus affectum ( in paying tithes ) improbamus exemplum , in regard of his plundering . yea , our d venerable beda records ; that such was his transcendent liberality and bounty to gods church and ministers , that after his conquest of the isle of weight , he gave to walfred and his clerks for the lords use , the fourth part of the island ( to wit , 300 plowlands of 1200. ) and the fourth part of the spoyl thereof , in performance of his vow made before his regeneration in christ , that if he conquered the isle , quartam ejus partem simul et praedae deo daret . let iohn canne , with all the several irreligious sects , and sacrilegious regiments of our present tith-oppugners , detainers , substracters , seriously consider these pagan presidents , to inform their judgments , & reform their practices , lest they rise up in judgement against them here to their temporal , and hereafter to their eternal condemnation . and if after due meditation on them , their consciences shall not secretly check , censure , condemn them , for substracting their tithes from god himself , and his faithfull ministers , as well as some of these pagans consciences did them , for detaining their tithes from their idol-gods and priests , against the law of natures dictate engraven in their hearts ; but still pretend conscience against the due payment of them , and that out of their gains or spoyles of war , as well as their other increase ; they have just cause to fear , and others to suspect , that their consciences are most desperately cauterized , and the law of nature more dangerously obliterated out of their hearts , than out of these idolatrous pagans . 5ly . agobardus , who flourished anno 830. lib. de dispensation● , &c. rei ecclesiasticae contra sacrilegos , p. 266. hugo de sancto victore erud . theol. de sacramentis , l. 1. parte 12. c. 4. lib. 2. part . 9. c. 10. part . 10. c. 5. and annot. eluc . in genes c. 4. petrus commestor , hist . scholast . in genes . c. 26 petrus blesensis , epist . 82. gerold , bishop of oldenburge , in his epistle to the inhabitants of wagria ; helmoldus , hist . sclavorum , p. 92. positively affirm ; and since them sir james semple , in his sacriledge sacredly handled , stephen nettles , in his answer to the jewish part of mr. selden , and mr. richard mountague in his diatribae , p. 211. to 250. largely argue and a●●ert ; " that from the beginning of mankind , tithes were instituted and appoint ▪ to be paid , by god , who instructed adam himself ; and he his two sons kain and abel ; and they their posterity , to pay tithes and first-fruits to god , of all their increase . that the first-fruits abel offered unto god , were no other but his tithes , or the tenth of his flocks increase . that the sin of cain , causing god to reject his offering , was this , that he offered to god the worst , and lesse than the tenth of the fruits of the ground ; giving him not the full proportion of the tenth and best of his increase , as abel did " : which they ground on , gen. 4. 7. ( thus translated by the septuagint , whom philo the jew , and the greek fathers generally follow : ) if thou offer rightly , and divide not uprightly ( in giving me my tenth ) thou hast sinned ; hold thy peace ; and on hebr. 11. 4. by faith abel offered unto god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which the vulgar latin renders , plurimam hostiam ; other translators , vberius sacrificium ; and the english , a better or more excellent sacrifice ; ( and that for quantity , as well as quality , ) than kain : this i thought ●it to mention , as a probable conjecture , not an infallible verity : to back this opinion , robert grosted our learned bishop of lincoln , in his book , de cessatione legalium , ( written about the year 12 ●● . ) p. 95 , 96. determines , lex naturalis exigit , ut benefactori , de bonis ●uae gratis dederit , gratis rependatur honor & veneratio , unde & decimarum oblatio de lege est naturali : quia de bonis acceptis cum debeatur lege naturali repensio honoris , minus quàm pars minima , id e●● decima , ( quia ultra denarium numerus non est ) rependi non potest . master mountague , in his diatribae , chapter 3. page 245 , 246 , 247 , &c. doctor sclater , dr. tille●ly , and others observe , that god only wise , being e a god of order , not of confusion , doing all things in order , number , and due proportion , hath amongst all other numbers , specially fixed upon a tenth . and thereupon the antients heretofore , both natural , legal , pagan , and christian , ( led by a natural and divine instinct thereunto ) have ever principally insisted on a tenth in all their divine sacred rites , mysteries , dues , reserved by , or rendered of them to their gods ; and in all their publick civil taxes , tributes , customes , duties , imposed by , or paid to their emperors , kings , princes , and supreme magistrates . hence god saith expresly , all tithes are the lords , levit. 27. 30 , &c. and how his ? not by couetesie or tolleration , not by purchase or stipulation , not by compensation or annexation , not by benevolence or mens free donation but by original right of creation , in pro●ucing every ; thing in its kind ; and of absolute soveraign dominion ( expressed in the word f lords ) as a universal rent service or acknowledgement , reserved by god himself , the supreme land-lord of all the earth , from adam and all his posterity to the end of the world , g when he gave them the earth to inhabit and manure , as mere tenants at will under him . he that is h i am himself : qui cepit nunquam , desinet numquam : being vitae & essentiae interminabilis , tota simul & perfecta possessio , in aeterno su● consummato , ever possessed tithes ( as well as the seventh day , which he saith , is , i his sabbath ) since they had being , which are indeed his ab aeterno suo inch●ato . in this tithes were gods , not only at the time when he first challenged them by an expresse written law and reservation , levit. 27. 30 , 31 , 32 , &c. but long before ; even when abraham paid them : and before that , ever since the time of the creation , that god made any thing tithable to increase out of the earth for the use of m●n . the time never was that tithes were not gods , nor shall ever be that they shall cease to be his , and his priests and ministers in and by him , by his special donation and institution ( not mans ) for the constant support of his continual publick worship ▪ and that by a divine right ; god in those things which are direct points of piety and necessary appurtenances for his solemn worship , ( such as are tithes for his prie●●● and ministers competent standing maintenance in all a●●● , places , and weekly times for his worship ) never leaving men free to their own wi●ls , inventions , or arbitrary pleasures ( no more than land-lords their tenants , or kings their subjects ) but confining them to a certainty himself by his word , as well as he doth it in all parts and duties of his worship . that abraham knew this divine right of god to tithes , when he paid tithes of all to melchisede● , not arbitrarily , but of due right , by vertue of some divine precept , ( else k melchisede● had been inferiour to levi who received tithes from his brethren , by a divine law and command , hebr. 7. 4 , 5 , 6 , &c. ) he receiving this precept of paying tithes by tradition from heber , who learned it of s●m , who was so taught of his father n●ah : he by succession receiving it from adam ; who as he was wrought and fashioned by god , so was he herein taught and instruct●d by god. and therefore not only amongst the sons of god , such as called rightly upon the name of th● lord , but even amongst th● giants of the daughters of m●n , worshipping invented god● by themselves , and dedicatin● their tithes unto them ( as the premises evide●c● ) there never was number that did intrude upon the tenth , much lesse shoulder it out of doors . this number of t●● ( writes philo the learned jew ) that most sacred w●●●●● m●ses hath not a little commended , because the best duties of man are by him cou●hed under that number , as god ten commandements , vows , prayers , first-fruits , perpetual offerings , pardoning debts , and reducing all things unto their first estate , every fiftieth year of jubilee , ( made up of tenths ) the fur niture of the tabernacle , with a thousand such like in the old testament ( besides other things of like nature expressed under this number of ten in the l new ) by which we may know , that ten is the nvmber of perfection ( as ●ivers style it ) and hath near affinity with god in sacred things . that from gods own original reservation of tenths to himself and his ministers , this number became sacred and universal afterwards in all publick civil taxes , dues , reserved to kings and supream magistrates . for the first-born and chief of the family , from adam , till the levitical priesthood instituted , being for the most part king as well as priest thereof , ( as melchisedec who received tithes of abraham was , gen. 14. 18. heb. 7. 1 , 2. ) when these two offices came afterwards to be centred and settled in two distinct persons , thereupon the antient tenths ( reserved by god , and assigned to his priests and ministers in perpetuity , for their subsistence and maintenance of his publick worship , from the creation to the end of the world , by a divine law , which no humane powers could repeal ) both amongst gods own people , and most heathens nations ; were appropriated to , and received only by the priests and ministers , though divested of the royal dignity ; and a new tenth , by way of tribute , tax , custome , or subsidy ( amounting commonly to the tenth part of the people 's tithed increase and estates , in all kingdomes and republiks ) was by common consent imposed on and reserved , received by emperors , kings princes , and supreme magistrates from the people , for their support , defraying the charges of the government , and their peoples necessary defence upon all occasions . hence tributes , taxes , customes and publick impositions , were usually called tenths ( as well as ministers tithes ) both amongst gods own people , 1 sam. 8. 15 , 17. ( amounting to the tenth of their estates and increase ; as also amongst the antient romans , grecians , and most other pagan nations of old , ( as mr. mountague proves at large in his diatribae , c. 3. by sundry authors ) as they were anciently and at this day so stiled , both m amongst the turks , moors , spaniards , germans , italians , french , danes , swedes , poles , scots , irish , and most other pagan and christian nations at this day ; especially in england , as you may read at large in rastals abridgments of statutes , title taxes and tenthes ; brooks abridgement , and ashes tables , title quinzime , disme , tax and talla●e , and our parliament records . and from this number of ten their officers as well of state as religion , were usually stiled , decemviri , decuriones , decumani , decani , decadarchae , decatutae , decatologi , decatorii , and the like ; our names of offices of deans , tithingmen , collectors of tenths , &c. proceeding from the self-same number ; sacred every way even amongst pagan nations , both in their duties of piety and policy , by constant tradition , they knew not why nor wherefore , and likewise amongst gods people , upon the premised grounds . hence doctor tillesley thus concludes in his epistle to king james , before his animadversions on mr. seldens history . surely the number tenth or tithe is sacred and very mystical , and communicated only to consecrated or sacred persons that are gods vicars upon earth ; that is , kings and priests : decima regis et decima sacerdotis ; who both stand in gods place , and receive this portion as gods upon earth . from all which premises , mr. mountague , dr. carlton , dr. tillesley , dr. sclater and others conclude ( and let our army officers , new legisers , and all tithe-oppugners consider it ) that the ministers of the gospel now , as well as gods priests heretofore , have an eternal right to ecclesiastical tithes , by gods own unalterable institution ; and none else any right at all unto them but they ; from which right no man , nor all men can deprive or debar them ; by any pretended right , prescription , m●dus decimandi , custome , vsage , law , statute or appointment of any other maintenance in lieu thereof , as more just , equal and convenient . 6. tithes being originally due and paid to jesus christ himself , n god over all blessed for ever ; yea specially , reserved by , appropriated , consecrated to our lord god , as his peculiar holy portion , tribute , rent , right , inheritance , homage , from the sonnes of men , for the constant maintenance of his publick worship , and support of his priests and ministers attending thereon , to the end of the world . lev. ●7 . 30 , 32. numb . 18. 24 , 26 , 28 , 29. mal 3. 8 , 9. heb 7 2 , to 10. 1 cor. 9. 4 , to 15. and thereupon being usually stiled , both by o fathers , p councils , q popes decretals , r princes edicts and christian writers in all ages , dominica substantia , res dominicae , dei census , dei debitum , &c. non ab hominibus , sed ab ipso deo institut● : qua● deus in signum universalis dominii sibi reddi praecepit , suas esse decimas asseverans , &c. the constant payment of them to ministers under the gospel , is not only warranted , commanded by the equity and words of the 1 , 2 , 4 , 5 , & 8. commandements of the decalogue , ( therefore far from being a sin against the 2d . commandement , as ſ john canne most absurdly and impudently asserts ; as if gods precepts were repugnant to each other : ) but likewise expressely , positively , eternally , prescribed by our saviour christ himself , in this peremptory gospel-precept , recorded by three evangelists , matth. 22. 21. mar. 12. 17. luke 20. 25. render therefore to caesar the things that are caesars ; and unto god the things that are gods . thus seconded by the apostle paul , rom. 13. 7 , 8. render therefore to all their dues , &c. tithes ( as the premises evidence beyond contradiction ) have gods own image , impresse , superscription , as visibly , as legibly engraven on them by himself , as any tribute-money then shewed our saviour , had caesars , by the mint-masters ▪ yea , they were gods own antient , standing , constant , known tribute , at that very season when christ uttered this precept , and some thousands of years before , specially reserved by , and duly rendered unto god and his priests , by all gods faithfull people , many hundred years before we read of any tribute-mony paid to caesar , or any other king or prince . upon which ground , as they were then , ( by this direct gospel-commandement of christ himself ) enjoyned to be as constantly , duly , truly paid to god and his ministers , as any tribute , tax or customes are unto caesar , or other higher-powers whatsoever : so they have since our saviours daies ( except only in times of greatest persecution under pagan ▪ emperors , during which some tithes were rendered to god ▪ ministers in some places , or things of greater value , as i shall prove anon ) been still continued and universally paid to god in his ministers , in all or most christian churches , realms , republicks , from the first publick imbracement of the gospel amongst them , to this present , and more especially in this our realm , as mr. john selden in his history of tithes , doctor tillesley , tyndarus , rebuffus , with others prove at large ; and the author of respublica , sive status regni poloniae ( lugduni bat. 1627. p. 177. ) thus attest , for the church and clergy of poland , habent etiam decimam omnium segitum , publico principum ac totius poloniae consensu iam inde ab initio susceptae religionis christianae attributas , & aliis quibusdam pensionibus cumulatas . habent & luculentos fundos , praedia , pagos , oppida , arces , & territoria ; partim priscorum ibidem principum & regum ; partim privatorum munificentia adjectas ( as they likewise had in t ours , and other christian realms ) yet he afterwards subjoynes and complains , as we may justly do , nunc passim in alienas donationes ac decimas invaditur , longe majore avariciae rapacitatisque infamia , quam egestatis relevatione . therefore gods and our ministers tithes , being by our lord jesus christs own gospel precept thus positively commanded to be constantly and duly rendered unto them , as well as tribute unto caesar ; no consciencious loyal christians , but professed atheists , antiscripturists , rebels unto god and christ , can justly , or by any pretext of conscience , refuse the due , constant payment of them , no more than of lawfull tributes and taxes legally imposed on them by common consent ( u ) in free and lawfull parliaments ; nor any caesars , kings , princes , magistrates , or supreme powers , denie , defraud or deprive them of their tithes and dues , upon any pretext , without impairing , impeaching , subverting their own rights and titles to those civil tenths , tributes , which they challenge and receive from the people as their due , by this very precept of our saviour , which couples gods dues and his ministers together with their own ; the inviolable preservation whereof , is the best and readiest means to secure their own tenths and civil dues . whereas these princes , potentates ▪ powers , grandees , legifers , who are so sacrilegiouslie injurious as to invade , impair , diminish , substract or abolish , gods and his ministers tithes , duties , or divert them to pay their souldiers , or any other publike or private use , will thereby but undermine their own interests , and teach the people how to defraud , substract , deny their own antient civil tenths , customes , duties , taxes , rents . and new impositions , excises of all sorts , by way of retaliation ; most of the anabaptistical and levelling present petitioners against tithes and glebes , petitioning , declaiming likewise against all customes , imposts , taxes old or new , as x intollerable grievances and hinderances to sree trade ; and many of them asserting , all civil supreme powers and magistrates whatsoever , as antichristian and unlaw fall , as tithes and ministers are in their false account . lastly , all opposites to our ministers tithes do , and must of necessity acknowledge ( from the scriptures insisted on in the first proposition , and reasons there alleged ) that some competent maintenance , salary , recompence , reward , or other ( arbitrary as they hold , certain and setled as we assert ) belongs to the ministers of the gospel by a divine , moral , natural right , justice , and equity ; as all grant a sabbath ( and government ) in general to be of divine authority , institution , and morally due to god. now the whole church of god from the creatiō to this present , ( though under various dispensations in the times of the patriarchs , law and gospel ) being but y ●ne intire corporation or spiritual body-politique , wherof jesus christ himself is the only head , king , lord , law-giver , high-priest , chief pastor , minister , advocate , saviour , foundation , corner-stone ; and the successive priests , ministers and members thereof from the beginning to the end of the world , serving , worshipping , adoring , only one and the self-same true , z immutable , invisible , eternal lord god , according to his prescribed will and word : and jesus christ himself ( the only high priest of this church for ever ) receiving , and god his father prescribing tithes for the maintenance of his priests and levites , both before and under the law ; and no wayes abolishing , but ratifying them in and by the gospel , as i have already proved : there neither is , nor can be any other particular kind of competent , sitting , standing , setled maintenance , reward or recompence for all the ministers of the gospel evinced , demonstrated out of gods word , which may be truly reputed moral , natural , divine , universal , perpetual and unarbitrary ; nor any other duly rendered from all christians in all ages , places , a in faith conscience , and sincere obedience towards god , as such a maintenance , but this of tithes alon● , independent on the lusts & wills of men : it being that which the patriarchs , no doubt by gods prescription being paid in faith ) both vowed and paid to god before the law ; which god himself afterwards specially reserved , prescribed , and all his people duly rendered under the law ; annexing many promised blessings to the true payment , denouncing many threats , curses to the sacrilegious substraction or detaining of them ; that which christ himself and his apostles most specially pointed at , commended , ratified in the gospel ; that which all christian kings , states , magistrates , churches , christians under the gospel in all ages , places have generally fixed upon , approved , asserted , prescribed , ●●tified , a● not only sacred and divine but as such a most ●●●t , w●●e , equal , excellent , incomparable way of maintanance ( invented by the most wise god ) which cannot be matched , much l●sse amended , exceeded by all the policy , wit , o● wisedom of men : being a most certain , standing , unva●i●ble , convenient allowance in all ages , places , seasons , alterations , how ever things rise or fall , continuing unalterable like the weekly sabbath ) as to the porportion or qu●●apa●● , in all vicissitudes of warre , peace , plenty , scarcity , famine ; and causing all ministers to sympathize , fare , share alike with their people everie where , be the times and seasons good or bad , wet or dry , plentifull or barren ; and giving them a competent share in b all their temporal blessings , without such toyl or labour as might interrupt them in their ministry , studyes , and furnishing them with a tenth part of every tythable thing their respective parishes yield for the food , cloathing , support of themselves , families , cattel , or vendibles of somekind or other , sufficient to buy what else they want . this way of maintenance therefore so sacred , divine , antient , moral , universal , convenient , equal , unalterable , and so long continuance in gods church in all revolutions , may not , must not , cannot be either totally abrogated , substracted , detained , diminished , nor changed into any other new fangled pretended more equal , just , certain , convenient , lesse troublesome stipendiary , salary , by any pragmatical , jesuitical , anabaptistical , atheistical politicians , statists powers or legislators whatsoever , without the highest antichristian pride , presumption , insolency , and c exaltation of themselves above and against god himself , whose special sacred institution , portion , rent , inheritance , right , and due they are ; particularly ( both by name and kind ) reserved , prescribed by , appropriated , devoted to himself , by his own command ; which all emperors , kings , princes , potentates , powers , generals , armies , nations in the world have no power or jurisdiction to repeal , disobey , change , alter ; no more than tenants their landlords antient quitrents , services , tenures , or subjects , servants , their kings or masters laws , orders , mandates , yea no more than they can change gods weekly sabbath into another different proportion of time , or any other sacred institution , into a new superstitious humane invention , as learned ke●kerman , in his system . polit. l. 1. c. 21. polanus in ezech . 48. v. 14. dr. carlton , and dr. scalter , in their treatises of tithes , assert and prove at large . this divine right of tithes even under the gospel , which i have pleaded for , hath been constantly asserted in all ages , since the apostles times till now , by fathers , councils , the laws , edicts of christian emperors , kings , parliaments , canonists , casuists , schoolmen , historians , lawyers , popish , protestant divines of all sorts and nations . dr. richard tillesly in his animadversions upon mr. seldens history of tithes , printed london 1619. p. 3 , to 30 , hath colected a catalogue of no lesse than 72. such authorities ( in a chronological method ) before the year of our lord 1215. as have asserted their ius divinum , in all ages before that ; whereof irenaeus ( flourishing in the year of christ 180. ) is the first , and the constitutions of fredericus the second , the last , where those who please may peruse them . mr. seldens laborious history of tithes , and review , especially ch . 5. 6 , 7 , 8 , 9. supplies us with many more authorities of this kind , in succeeding times , especially with our own domestique laws and councils , to whom i refer the impartial reader , and to dr. tillesly , dr. sclater , mr. mountague , mr. nettles , and sir james semple their animadversions on and answers to his history : if any desire further satisfaction in this point , let them peruse andr. hispanus , de decimis tractatus . petrus rebuffus , and tyndarus de decimis , printed colo. 1590 gaspar boetius , de deciman tutori hispanico jure praestanda : grav . 1565. ignatius laserte & molina , de decimis venditionis , & permutationis . ioan. giffordus , moderata dissertatio de ratione alendi ministros evangelicos : hanov. 1619. gulielmus redoanus , de rebus ecclesiae non aliendis : ven. 1589. & de spoliis ecclesiae romae . 1585. alexander stiaticus , repet . in extrav . ambitiosae : de rebus ecclesiae non aliendis . alph. villagus , de rebus ecclesiae non ritè alienatis , recupe●andis : bon. 1606. ( a treatise of hard digestion in these sacrilegious times : ) sir henry spelman , de non temerandis ecclesiis : dr. john prideaux , orat. 5. de decimis : dr. edward reynolds , explanation on psal . 110. v. 4. gul. zepperus , legum mosaicarum explanatio , l. 4. c. 40. and learned hugo grotius , who thus concludes in his book de jure belli & pacis , l. 1. c. 1. ●ect . 17. p. 9. ( deservedly magnisied by all scholars , lawyers , politicians , souldiers , and therefore i close with it , to stop all their mouths at once . ) i exvetus de sabbato , & altera de decimis , monstrant christianos obligari , nec minus septima temporis parte ad cultum divinum ; nec minus fructuum decima in alimentum eorum qui in sacris rebus occupantur , au● simil●s pios usus seponant . resolving the tenth part of mens increase at least , and no smaller proportion , to be d as justly , morally , perpetually due to god and his ministers under the gospel from all christians , as the weekly sabbath , and seventh part of their time , and no lesse , is due still by them to god and his publike worship . thus much for the divine right of our ministers to their tithes , omitted in the former part , but here supplyed , for the readers fuller satisfaction in these sacrilegious times , which so violently and impiously decry it without scripture , reason , antiquity , authority , out of malice and design . the succeeding chapters more concern their legal , rational right and equity depending on their divine . chapt . iii. having dispatched the two principal propositions of greatest concernment , ( wherein i have been larger than i at first intended ) to satisfie all mens consciences , and stop the mouths of all gain-sayers , i now proceed to the third proposition . that if tithes and other maintenance by glebes , oblations , pensions , formerly setled on our ministers , be either wilfully withheld , or substracted from them by the people , in part or in whole , the civil magistrates may and ought by coercive laws , penalties to inforce the payment of them in due form and time , both by the law of god , and rules of iustice , without any injury or oppression to the people . this proposition necessarily follows from the former two : for if there be a just , competent , comfortable maintenance due to all lawfull painfull preachers , and ministers of the gospel , even by divine right , institution , expresse precepts , both of the gospel and law of god ; and that as a just debt , hire , wages , salary , right , not as a mere voluntary gift , alms , benevolence ; and the setled maintenance of our ministers by tithes , glebes , oblations , pensions , and other duties , be such ▪ as i have already demonstrated : then the civil magistrates may and ought by coercive laws and penalties to enforce the payment of them in due form and time ( as our very officers by such means enforce their souldiers , parents their children and servants , schoolmasters their scholars , yea our troopers their very horses , held in with bits and bridles when unruly , and quickned with spurs when lazy : and shepheards their very sheep , with their dogs and hooks , when there is cause , to do their duties , and reform their errors ) without the least guilt or colour of injury or oppression to the wilfull , obstinate , or negligent detainers of them ; and that by the self-same laws , rules of justice , reason , conscience , as all tith-opponents yet grant , they may enforce obstinate or negligent tenants , creditors , masters , publick or private accomptants , trespassers , disseisors , and the like , to pay their just rents and services to their landlords , their due debts to their creditors , their contracted wages to their hired labourers or menial servants , their audited arrears to the publick treasury , or others to whom they are indebted upon account , their ascertained dammages to such as they have injured , and to restore the goods or lands unjustly taken or detained , to those they have plundered or disse●sed of them , yea as justly as they may by any coercive laws and means enforce and constrain any obstinate perso●● o● merchants , to pay all tenths , fifteens , subsidies , ayd● cu●toms . tonnage , poundage , for defence of the real●●y and or sea when publickly and legally granted in and by a full , free , and lawfull parliament , duly summoned and elected by the people , according to the a manifold laws and statutes enacted for that purpose : the want of which indubital ingredients only , how fatal they have been to parliaments in former ages , to make them and all their acts , iudgements , orders , ordinances , mere nullities , and what a prejudice they have been to the people and republick too , those who please may read at leasure in the statutes of 39 h. 6. c. 1. & rot. parl . n. 3. 17. c. 7. and the act for repealing the parliament of 21 r. 2. in the parliament o● 1 h. 4. c. 3. the reason of which repeal , is thus recorded by mr. oliver saint iohn in his declaration in parliament against the shipmony iudges , anno 1640. ( printed by the commons command ) p. 33. that parliament of 21 r. ● . of revocation , was held by force , as is declared in the parliament roll of 1 h. 4. n. 21 , 22. that it was held viris armatis , et sagitariis immensis . the knights of parliaments were not elected by the commons prout mos ●xegit , sed per regiam voluntatem : and so the lords rex omnes dominos sibi adhaerentes summonare fecit . whereupon nu. 48. these judgements of revocation ( and that of the whole parliaments proceedings too ) are declared to be erronea , iniqua , et omni juri et rationi repugna●tia , erroneous , wicked , and contrary to all right and reason : so mr ▪ saint john , numb . 37. this was one grand article of impeachment of king richard the 2 ● . for which he was then deposed from his government by a forced resignation . heu licet quod eo statuto & consuetudine regni sui , in convocatione ●uju●libe● parliamenti sui , populus suus in singulis comitatilus regni debea● esse l●ber ad eligend : & depu●a●d : milites pro hujusmodi comitatibus , ad interesse●d . parliamento , & ad exponend . eorum gravamin● , & ad prosequend . pro remediis superinde , pr●u● eis videba●ur expe●ire ; tamen praefa●us rex ut in parliamentis suis ut liberius consequi valeat suae temerariae voluntatis effectare dir●xit mandata sua frequentius vice●omi●ibas suis ut certas personas per ipsum regem nominatas ut milites comitatus venire faciat ad parliamenta sua : quos quidem milites eidem regi faventes indulgere poterat prout frequenter fecit quandoque per minas varias et terrores , quandoque per munera ad consentiend . illis quae regno praejudicialia fuerant et populo quamplumum onerosa , et specialiter ad concedendum eidem regi subsidium ad certos annos suum populum nimium opprimendo . which i leave to john canne to english for those who understand not latin , or our laws , and would strip our learned ministers of their tithes and setled maintenance by colour of an extraordinary call ( as he terms it ) to such an extraordinary sacrilegious work as this . quest . but what ground is there in scripture ( may some demand ) for compelling people to pay their tithes and other duties to their ministers ? answ i answer 1. we have the president , law , and commandement of godly hezekiah , recorded in the 2 ●hron . 31. 4 , 5 , 6 , 7 , 8. with the good effect it wrought , already recited . 2ly . the examples of zealous nehemiah , and the religious nobles and people under him ; who entred into a solemn covenant , curse , oath , and made ordinances to charge themselves yearly with the third part of a shekle for the service of the house of god : and that they would bring in all their first-fruits and offerings , and the tithes of their ground unto the levites , that the same levites might have their tithes in all the cities of their tillage , neh. 9. 38 c. 10. 1. throughout , specially v. 29 , 32 , 37 , 38 , 39. ch . 12. 44 , 45. which when afterwards neglected , by the people , nehemiah contended with the rulers ( for their negligence in not enforcing the people to pay them ) whereupon this effect ensued , then brought all iudah the tithes of the corn , and the new wine , and the oyle unto the treasurers , &c. and nehemiah was so far from deeming this injustice or oppression , as some now malitiously term it ; that he prayes , remember me , o my god , concerning this , and wipe not out my good deeds , that i have done for the house of my god , and for the offices thereof , neh. 13. 10 , to 15. from which president nicholas hemingius ( a far better divine and scholar than john canne and all his associates against tithes ) thus resolves in his commentary on 1 thess . 5. 1● , 1● . therefore the godly are to be admonished . that by divine right they owe stipends unto the ministers of the church . but that nothing may be here neglected to the dammage of the ministry , this care belongs to the superious . for if kings be nursing fathers to the church ( as isaiah admonishe●b ) possunt et debent jure divino ministris ecclesiae stipendia ordinare , they may and ought by divine right ( or gods law ) to ordain stipends to the ministers of the church , by the example of the most godly king hez●chiah , 2 chron. 31. that they may wholly addict themselves to the law of god. and if the people detain these salaries , and setled dues from them , they may enforce them by fines , penalties , and actions to pay them . 3ly . if these examples prevail not , we have the president of a zealous heathen prince ( who shall rise up in judgement against many pretended magistrates , resusing to assist complaining ministers to recover their just tith●s and dues from their refractory ingrate people ) to wit , king ●●taxerxes , who making a decree for furnishing ezra the priest with whatsoever he should require for the maintenance of gods worship and house , ezra 7. ●1 , &c. concludes it thus ; v. 26. and whosoever will not do the law of thy god , and the law of the king ( which confirm our ministers tithes and dues ) let iudgement be executed speedily upon him , whether it be unto death , or unto banishment , or to confiscation of goods , or to imprisonment . and lest any should deem this a tyrannical , oppressing edict , ezra himself subjoyns in the very next words , v. 27. blessed be the lord of our fathers , who hath put such a thing as this is in the kings heart . which law if now put into due execution , would send canne and most of his confederates here packing back again to amsterdam , or some gibbet , or prison , and strip them of the goods they have got by the warres and troubles of the time . 4ly . we have king darius his decree for repairing gods house , and furnishing the priests there with all necessaries they required , which thus concluces with a most severe penaltie against the wilfull disobeyers of it , ezra 6. 11. also i have made a decree , that whosoever shall alter this word , let timber be pulled down from his house , and being set up , let him be hanged thereon , and his house be made a dunghill for this . how many n●w 〈◊〉 should we now have throughout england , and how many new purchased houses by those who had no●e of late , would be made dungheaps , if this rigid law were now put in ●●e ? which may stop the clamorous months of such who cry out against laws and ordinances for tithes , prescribing more moderate penalties . object . but all this is but old testament will many now object : what can you allege for your propositions ●●●●f out of the gospel ? answ . to stop their mouths , i answer , 1. that the gospel expresly commands all living under it , to render to all their dues : therefore to ministers ( to whom i have proved tithes and other setled maintenance to be a just due and debt ) to owe nothing to any man , rom. 13. 7 , 8. therefore not to ministers . but what if bold , atheistical , obstinate or covetous wretches will not pay these dues to their ministers , doth the gospel allow magistrates and higher powers to compel them to it ? yes , in the very antecedent words , v. 4 , 5. if t●ou do that which is evil , ( as the defrauding , denying , detaining of the ministers , as well as the magistrates , or any others due debts and salaries , is a doing of evil , prohibited by the forecited words , and many other texts elsewhere insisted on ) be afraid , for ●e beareth not the sword in vain ; ( as he should do , might he compell none by it to their duties ) for he is the minister of god , even a revenger to execute wrath upon him that doth evil : wherefore ye must needs be subject ( in yielding to their commanding laws and ordinances for tithes and ministers dues , as well as others , edged with coercive penalties ) not only for wrath ( that is , for fear of the penalties which else fall upon you for your disobedience , exasperate the higher powers and civil magistrate to execute wrath upon you ) but even for conscience sake ; which should more prevail with men than wrath and penalties ; though our tithe-detainers now are grown so atheistically impudent , as to alledge conscience for not rendring them , and robbing god himself of them , mal. 3. ●● as well as his ministers . 2ly . the holy ghost by the apostle peter thus seconds his former precept , by paul , 1 pet. 2. 13 , 14. submit your selves to every ordinance of man for the lords sake , whether to the king , as supream , or unto governours : who have made many lawes and ordinances for payment of our ministers tithes and duties . yea , but say our sturdy armed , and unarmed tithe-detainers now ; what if we will not do it , as we are resolved , notwithstanding all such laws and ordinances ? what ? are you resolved to disobey and contemn gods gospel , laws and ordinances as well as mans ? where is your religion , your saintship you so much boast of ? will you * provoke the lord himself to wrath , are you stronger than he ? i presume , not : therefore the apostle subjoins , that these kings and governours are sent by him for the punishment of evil doers : and such are all those who detain the ministers established dues , who are not only theeves and robbers of god in the old testaments language , mal. 3 8. but committers of sacrilege , rom. 2. 20. thou that abb●rrest idols ( as many tithe-oppugners pretend they do ) dost thou commit sacrilege and church robberie ? acts 19. 37. in the new testaments and meer heathens dialect ; who fall under the just punishment of kings and governours , whom god will bear out in the just punishment of such evil doers , or elle punish them himself in a more severe manner , if the armed sonnes of a zerviah be too hard for david , and b it is a fearful thing to fall into the hands of the living god , who even under the gospel is a consuming fire , heb. 12. 29. and hath proved so to many tithe-oppugners very lately , both in consuming their houses and personal estate , as well by real fire , as by inflicting spiritual judgements on their souls . 3ly . our saviours own words recorded in the gospel , are direct in point . luke 12. 57 , 58 , 59. mat. 5. 25. and why , even of your selves judge ye not what is right ? ( in paying your just dues and debts to all you owe them without sute or coercion , as the next words literally import : ) when thou goest with thine adversary to the magistrate , as thou art in the way give diligence that thou mayest be delivered from him , lest he bale thee to the judge , and the iudge deliver thee to the officer , and the officer cast thee into prison verily i say unto thee , thou shalt by no means come out thence , till thou hast paid the uttermost farthing ; or very last mite . here is a gospel resolution of our saviour in two evangelists , ratified with a verily i say unto thee ; that all those who will not pay their ministers tithes and dues , as well as other mens debts , may be lawfully brought and haled perforce before the magistrate , and by the magistrate and judge , condemned in double dammages , ●ast into prison , and not suffered to come out thence , till he have paid the utmost farthing , not only of his detained tithes and dues , but of his fine , forfeiture , and costs of sute , prescribed by our laws . and let all our swordmen and other oppugners of our coercive laws against detainers of ministers tithes and dues , give our saviour himself the title of a tyrant , and oppressor , a lyar , if they dare , and that such proceedings are not sufferable under the gospel . 4ly . there is nothing so free and voluntary in the world , that i know , as almes and charity to poor distressed saints and christians ; yet the gospel accompts this a due debt ; and all able to give them , debtors , rom. 15 27. and if any refuse to render them , out of their hard-heartedness , and want of charity ; the christian magistrates under the gospel may , not only rate and assesse them according to their estates towards the poors relief ; ( as they do in all christian republicks and realms ) but by distresses , sale of goods and other coercive wayes compel them to render them ; and that both by the common law of england , and the statutes of 22 h. 8. c. 12. 27 h. 8. c. 25. 1 edw. 6. c. 3. 5 e. 6 c 2. 7 e. 6. c. 11. 1 phil. & mar. c. 6. 5 eliz. c. 3. 14 eliz. c. 3. 18 eliz c. 3. 22 eliz. c. 11. 23 eliz. c. 3. 3 1 eliz. c. 10. 35 eliz. c. 7. 43 eliz. c. 2. as dalton and other justices of peace , tit. poor , maimed souldiers . therefore admit tithes mere alms ( as some would have them ) yet when and where detained , they may be as justly levyed and recovered by coercive laws and statutes as alms to the poor , and those who condemn coercive laws for tithes as unbeseeming the gospel , must tax and repeal all laws for the poor , and for maimed souldiers too , as such ; which i presume they will not do . 5ly . i suppose neither canne himself ( who receives pay as a chaplain to the army out of publick contributions from the people , not from voluntary contributions of the souldiers ) and all other officers and swordmen oppugning the coercive maintenance of our ministers by tithes or otherwise , will maintain even unto death ; that the people ( even against their wills and consciences too ) may be enforced to pay monthly taxes and excises ( amounting to twenty times more each year than all the ministers tithes in england ) by coercive orders and ordinances , ( though not made in a full , free , or old english parliament , nor warranted by so many indisputable acts of parliament as ministers tithes and dues ) and levyed by imprisonments , distresses , forfeitures , armed violence , and free quartering of souldiers on the people , ( though adjudged high treason in straffords case in full parliament , for which he lost his head ; ) our ministers therefore being real spiritual souldiers of jesus christ , even by the gospels resolution ; and not to go a warfare at any time on their own free cost , but upon the peoples pay & wages , as due to them , as any souldiers ( which i have formerly proved ) they must by the self same reason acknowledge the levying & enforcing of the payment of their less burdensom , and more legal , necessarie tithes for the defence and preservation of the very gospel , religion , gods glory and mans salvation once a year , by penalties , forfeitures , imprisonments , or distresses when obstinately detained : or else disclaim their own coercive contribution ; first , to maintain unchristian bloodie wars between christians of the same religion , in firm unity , and amity with us , which are not so necessarie , or commendable amongst christians , who should a live peaceably with all men ( not make a last trade of war ) b love as brethren , c lay down their lives one for another , yea d love and pray for their enemies ( not murder or destroy them ) and a beat all their swords into plowshares and their spears into pruning hooks , not lifting up sword nation against nation ( as now they do to the peril of the gospel , reproach and slaunder ) and learn war no more ) as is the spiritual warfare of our ministers against the world , flesh , sin , devil , and all errors , blasphemies , corruptions , for the eternal salvation ( not destruction ) of mens souls and bodies too . 6ly . we find it long since prophecied in the old testament , in relation to the calling to the gentiles by and under the gospel , isay 49. 23. that the kings of the gentiles should become nursing-fathers , and their queens nursing-mothers to the church , isay 60. 9 , 10. surely the isles shall wait for me , and the ships of tarshish first , to bring my sons from far , their silver and their gold with them : and the sons of strangers shall build up the walls , and their kings shall minister unto thee , psal . 72. 10 , 11. the kings of tarshish and of the isles shall bring presents , the kings of sheba and seba shall offer gifts , yea all kings shall down before him ( and then ) all nations shall serve him . thus seconded in the new testament , rev 21. 24. where it is prophecied of the heavenly jerusalem ( the church of christ ) the kings of the earth do bring their glory unto it . which prophecies concerning kings , and likewise kings of isles in particular ( and no other sorts of governors , which is observable ) have been most eminently verified of the kings and queens of this isle and realm of britain , beyond all the kings , queens , regions , isles and kingdoms in the world besides , to the eternal honour of that late rejected , abjured form of kingly government ( derived from gods own form of b kingly government over the whole world , and of c christs royal government over his church both militant and triumphant ) and of this our isle : where god blessed our church and kingdom , 1. with three such worthy heathen kings in succession , a arviragus , marius , and coylus ) who though they embraced not the christian faith here preached soon after our saviours ascension by james the son of ze●edee , simon zelotes , peter , paul , aristobulus , and philips twelve disciples , wherof joseph of aramathaea ( who honourably interred our saviour ) was chief , yet they courteously entertained them , permitted them freely to preach the gospel to their people , gave publick entertainment to the persecuted christians resorting hither as to a safe and peaceable sanctuary , when they were forcibly expelled out of all other kingdoms and countries throughout the world , and roman empire , by bloody persecutors , bestewed lands and a comfortable maintenance on the preachers of the gospel at glastonbury , where they built the first christian church in the world ; and were the first kings and kingdoms in the world who gave publique reception , protection , countenance , maintenance to the preachers and professers of the gospel ; as not only our own historians , but two forein writers , namely polydore virgil : hist . angl. l. 2. and cardinal baronius himself . annal. tom. 1. an. 95. n. 5. with spondanus in his epitome of him , records . 2ly . with the first christian king we read of , publickly baptised , professing and establishing the christian faith , builded , endowed churches and ministers with glebes and other maintenance ; to wit our famous king lucius , who about the year 187. ( as b matthew paris , matthew westminster , the history of rochester and others record ) possessiones et territoria ecclestis et viris ecclesiasticis abundanter conferens chartis & munimentis omnia communivit : ecclesias vero cum suis coemiteriis ita constituit esse liberas , ut quicunque malefactor ad illa confugeret , illaesus ab omnibus remaneret : ( a good policy at that time to draw pagans to frequent the church , and hear the word , to convert them both from their paganism and evil lives ; ) he not only giving all the lands and possessions belonging to the pagan temples and priests to the churches and ministers of the christians ; se● quia majorem honorem illis impendere debuerat , augmentavit illas amplioribus agris et mansis , omnique libertate sublimavit , as galfridus monmuniensis , and gervasius tilburiensis affirm : here was a true nursing father indeed to gods church and ministers . 3ly . with the first christian queen we read of in all the world , to wit , queen helena , a daughter and heir to king ●oel , and mother to constantine the great , who was a carefull nursing mother , and bountifull benefactor to the church and ministers of christ , as eusebius in the life of constantine , ambrose orati● in obitum theodosii , baronius in his annals , and speed in his history of great britain , p. 156. record . whence she was stiled in antient inscriptions , venerabilis et piissima augusta ; both for her extraordinary piety , and her converting of constantius her husband to the love and protection of the christian religion , and the professors of it , who by her means creeping out of the dens and caves where in they were hid , began to exercise their devotions publickly , and to reedifie the old ruinate churches ( which dioclesian the persecuting emperour had levelled to the very ground in all places , ) and to erect new ; b she herself at her own cost , erecting a stately church over our saviours sepulchre at jerusalem , famous till this very day . 4ly . with the first christian emperor in the world , even that famous constantine the great , born and elected emperour in this island , educated in the christian faith by his pious mother , the best , the greatest nursing father the church of god ever yet enjoyed in the world . c for first , he destroyed the two grand persecutors of the christian religion , maxentius and licinius , with their adherents , and demolished all the idol-gods and monuments of idolatry throughout his dominions . 2ly . he reduced all the exiled christians driven out of their countries into desolate islands , caves , dens , desarts , restored them their lost possessions , established christian magistrates throughout his empire , encouraged , protected the christians in all places , in the publick profession of their religion , and suppressed the heresies and schismes that sprung up amongst them , by councils and publick edicts . 3ly . he caused all the churches in this isle and elsewhere , which by the decrees of dioclesian were levelled in all places to the very ground ( which some atheistial anabaptists , and jesuitical incendiaries even in these pretended glorious times of piety and reformation endeavour to do again ) to be re-edified , and new ones to be founded throughout his dominions ; himself erecting most magnificent temples to gods honour , ( as king david did out of holy zeal , and love to god , not popish superstition , as some now censure it , 2 chron. 22 5. c. 29. 1 , 2 , 3. ) both in rome it self , ierusalem , hostia , neapolis , hirapolis , constantinople , and other cities , endowing them with ample possessions , and all other churches with convenient glebes , mansions and revenues . 4ly . he encouraged , protected , advanced godly ministers , learning and religion , by setling a competent maintenance on them , both for their livelihood and encouragement , most preferring , esteeming , rewarding the best deserving of them . and by this means so laid the soundation of the christians security , and the churches maintenance , that the same hath stood under the protection of christian kings and princes ever since . and albeit many caesars his successors , have often attempted to shake it by their authorities , and the sharp instruments of heretiques have dangerously undermined it , yet hath it born out the storms of all their boisterous assayes , and stood in the sirength that this emperor first laid it , ( as speed and others observe . ) and for these blessed fruits of this prime nursing father of gods church , he had then , and ever after , these most glorious titles conferred on him by the christians , and ecclesiastical writers , most blessed emperour , most pious , sacred , divine most happy redeemer and restorer of romes city , and the whole world from paganism , tyranny , persecution , and founder of the churches peace . ; which those shall never enjoy , who labour to demolish and extirpate what h● thus founded and established . 5ly . god hath blessed our church and isle ( as io. capgrave in his prologue , sir hen. spelman in his epist . dedicatory to his councils , and the author of fasciculus temporum record ) with more kings & queens , who for their extraordinary piety , incredible zeal , liberal alms , manifold works of mercy , incomparable humility and contempt of the world , their munificent , magnificent and admirable bounty to the ministers and saints of god , and in building , adorning , endowing churches with tithes and glebes , and some of them for suffering martyrdome for defence of religion by pagan invaders , were justly reputed and kalendred in the church of god , for saints ( though infected with some superstititions of those blinder times , which the age wherein they lived may excuse , and their other vertues over-ballance and delete , ) than any other isle , region or kingdom throughout the world , how great or populous soever . there being no less than twelve of our antient saxon kings crowned with martyrdom by infidels ; and ten of them canonized for saints for their transcendent holiness ; and no less than thirty kings and queens within 200 years space , who laying down the height of their worldly power , crowns and glory , that they might gain beaven by force , betook themselves to a devout , retired religious life , ( according to the devotion of those times ) in some private monasteries ( for the most part builded and endowed by themselves ) or else went as pilgrims to rome , then reputed famous for her piety . besides multitudes of the royal progeny who followed their examples both in their piety , charity and bounty to the church . and amongst others of our antient kings , king e●helwolfe gave not only the tenth out of all his goods and chattels , but likewise of all the lands and houses of his whole realm to the church . his sonne , incomparable a king alfred ( founder , or at least b restorer and enlarger of our famous vniversity of oxford ) though he was for the most part taken up with warres and military affairs by reason of the danes invasions , fighting no lesse than 52. set battels with them ( for the most part with glorious success ) yet out of an ardent zeal to god , in emulation of zacheus , he gave no lesse than half of his annual rents ( and spoils of war besides ) in pious uses ; to wit , for relieving the poor both at home and abroad , for maintaining , rewarding scholars , ministers , building schools of learning , maintaining professors of divers arts and sciences in them , especially in oxford , and devoted no lesse than the third part of his time ( to wit , eight hours every natural day ) to his sacred studies and devotions ; besides the time he spent in his military imployments , civil government , and enacting laws of most excellent use by advise of the wisest men , which have continued ever since . so as asser menevensis , ( in egercituesse ) in his life , spelman and others give this brief character and encomium of his excellencies , o stuporem omnium aetatum aluredum ! cujus dum religionem intuemur , nunquam exiisse videatur monasterio : dum bella & militiam , nullibi versatus fuisse unquam nisi in castris : dum scripta ejus & lucubrationes , vitam trans●isse in academia : & dum regni populique sui administrationem , nihilo unquam studuisse , nisi in foro & senatu , justitiae promovendae , legibusque bonis sanciendis . of which good laws of his ( extracted out of the old and new testament for most part ) a this for the due payment of tithes and oblations to ministers was one , cap. 38. decimas primigenia & adulta tua deo dato . o that all those militarie victorious commanders who boast of like victories as he obtained , would imitate him in these his vertues , bounty , liberalitic , both to our universities , scholars , ministers , and promulging edicts for the due payment of their detained tithes and dues ! and then they should be chronicled for saints indeed , as well as the forenamed kings , of which there was not one in three in former ages ( as sir henry spelman observes ) who did not adorn , augment & enrich the church in some things , even during their very wars , instead of making a mere prey and spoyl of her ( as some late saints have done ) to maintain the warres and enrich themselves . in which sacrilegious rapines , if any shall persevere to the utter ruine of the remaining glebes , tithes , maintenance of all our ministers and churches too ( the prime honour of our nation , a ecclesia , faemina , lana ) as some have designed , and would engage them to do , to render our religion , nation , and those who shall give their votes thereto for ever execrable ; let them take heed , that instead of inducing the ministers and godly people really fearing god , throughout our three nations , to forget monarchy , and be in love with their new military government , they do not necessitate them , and most others too thereby , ( by comparing their irreligious church ▪ robberies , and sacrilegious rapines against the very laws even of war and conquest it self in an enemies country , and detestable to very heathens , as b grotius proves at large ) to love and honour kings and monarchs more than ever , as the only nursing-fathers to gods ministers , church , people , under the gospel ; and to esteem others not comming in by the door into the sheep●●ld , but climbing up by storm some other way , to be but theeves and robbers ; who come not but to steal , kill , and to destroy , whatever the bounty , piety , and m●nisicence of these and other our kings , have built and setled on the clergy for gods honour , and maintenance of his worship , and thereby engage them so to act , speak , and peremptorily resolve , as all the israelites and godly levites , priests , people , twice did in a like case , 2 chron. 11 ▪ 13 , 14 , 15 , 16 , 17. & 1 sam. ● . 3 , 5 , 19 , 20. if any here object , these kings and queens were more popish , superstitious , than really religious ; admit they were ●n some things , ( as too much doting upon monkery , not monarchy , or worldly wealth or power , which some condemn in others , when most guilty of and applauding it in themselves ) yet their very bounty and profuse munificent building monasteries and nunneries , ( whereof a king edgar alone built no less than 47. endowed them with large revenues , and intended to make them up 50. had he lived , ) besides what they bestowed in building , adorning , endowing , maintaining all cathedral and parish churches and chapels , for the support and honour of their superstitious religion , should eternally shame all those pretended saints , who will be at no cost at all to maintain and propagate what they now call the true religion and the faithfull ministers of the gospel , but instead thereof , will by mere force and rapine against all rules of law , justice , piety , equity , and war it self , plunder ( if they can ) the remaining materials and fabricks of our churches , which those kings or their successors , and other antient benefactors built for gods honour , and the small surviving lands , rectories , glebes , tithes , pensions , dues , which our ministers yet enjoy , by their sole bounty , piety , gift , laws , without any real charge , injurie , oppression , or obligation to any mortals now surviving them . but to take off the stain of popery wholly from our kings , which was no disparagement to their commendable charity and bounty ; consider in the sixth place , that god hath honoured us with the first christian king in the universe a henry the 8th . who durst not only question , but by publick laws and statutes abolish and renounce the popish usurped antichristian power , and with it all popish shavelings , abbots , priors , monks , nunnes , and many popish doctrines , ceremonies ; and restored the people to the use of the holy scriptures in their own native language : whose example encouraged other kings , princes , churches to do the like . who though he seised upon abby lands , as given to mere superstitious persons , orders , vses , repugnant to gods word , and the popes mere creatures , and supporters ; yet he continued the lands , glebes , b tithes , and maintenance of the bishops and other ministers , and augmented i● and our vniversities revenues also out of the abbies spoyles , which yet could not exempt him from the publick censure of some protestants , for selling or rteaining most of their lands and impropriations for his own use , which ( say they ) he should have rather converted to other lawfull sacred uses , according to the will of the first donors . and mr. a purchas writes , that the monks unrighteous coveting , and the popes appropriating of the tithes of some thousands of our best benefices unto abbies and monasteries , and robbing the ministers of them to whom only they were given by god himself , and the first donors for their maintenance , to the great prejudice both of the ministers and people , was one principal cause , that by a divine judgement and providence ( beyond all mens expectation ) the pope and they were both suppressed together on a suddain , even by him who not long before had justified his usurped supremacy against luther , and for which he had received this ominous title from the pope defender of the faith god grant our new defenders of the faith , do not as ill ●● quite those persons , powers , who first commissioned them , with their arms to defend our faith , church , religion , against iesuites , papists , and their confederates in the field , as king henry did the pope after this new mo●●o . 7ly . that ou● god blessed , honoured us with the first b incomparable protestant king in the world , ( no papist , but a real saint , beyond any of his years in this or former ages ) even young king edward the sixt : the first king i read of , who by publick laws and statutes suppressed , banished all popish pictures , ceremonies , superstitious monuments , practices , abuses throughout his dominions , and established the true worship , service , sacraments , ministers and ministry , and gospel of christ throughout his dominions : for which all ages shall call him blessed : no waies embesselling , or diminishing the churches glebes , tithes or revenues , and enacting a new excellent law c for tithes recovery when detained . but god taking him suddenly from hence to a better kingdom , and his successor queen mary , defacing , deforming his blessed reformation , and restoring both the pope and popery again , almost to its former height , except in point of monkery , which the defacing of the monasteries prevented , 8ly . god then blessed our church and kingdom with an unparallel'd protestant princesse , queen d elizabeth , a nursing mother to the church , who demolished the whole body of popery , with the popes revived usurpations again by publick acts ; established the reformed religion again in greater beauty and purity than at first ; banishing all jesuites and seminary priests as traytors , restored the exiled ministers of the gospel suffering for religion , rewarding them with the rechest bishopricks and church-preferments , and planting a faithfull , painfull , preaching ministry by degrees in most dark corners of her dominions , endowed them with a setled competent maintenance , which our subsequent protestant kings continued to them and their successors without diminution . all which considered , we of this isle may with much thankfulnesse to god , and honour to our princes , without flattery averr before all the world , that the forecited prophecies of kings being nursing . fathers , and queens nursing-mothers to the church ( and specially kings and queens of this isle ) have been more really accomplished in the kings and queens of this our island , than in the kings and queens of any other isle , kingdom , or nation whatsoever throughout the world , and god grant that those who shall succeed them in any other new modelled-form of government may not prove such step-fathers and step-mothers to our churches and ministers , as to demolish the one , and strip the other quite naked of all that former livelihood , and remaining small revenues , which they yet enjoy by our princes grants , gists , charters , laws and favours only ; and thereby give all godly ministers , and people too in our nation , just cause to cry out with wringed hands , weeping eyes , and bleeding hearts , in the prophets words , hosea 10. 3 , 4. for now they shall say , we have no king , because we feared not the lord , what then should a king do to us ? ( or amongst us , ) they have spoken words , swearing falsely in making a covenant : thus iudgement springeth up as hemlock ( one of the deadliest poysons to destroy men ) in the fields . or else to speak in solomons language , to the same effect , prov. 28. 2. for the transgression of a land many are the princes thereof ( as our land had never so many transgressions and princes too as now , ) but by a man of vnderstanding and knowledge ( and where is such a one to be found , to a stand up in a gap ? ) the state thereof shall be prolonged : now the lord raise up such a man , or men ; lest god say to our nation and all grandees in power , as he did once to the prophane wicked prince of israel , whose day was come , ezech. 21. 25 , 26 , 27. 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 , ( church , state , laws , ) and it shall be no more , untill he come whose right it is , and i will give it him . to prevent these treble , fatal over-turnings , with the wiping and turning of our jerusalem upside down like a dish ( a certain fore-runner of a churches , nations ruine , 2 kings 21. 13. psal . 146. 9. ) i shall now in the last place present the whole nation with a brief catalogue of those manifold laws , statutes , which our kings have successively made in their great councils and parliaments , almost from the very first establishment of religion in our island , for the due payment of ministers tithes by coercive . means , forfeitures , penalties , in case of willfull detaining , or neglect in paying all or any part of them at the times appointed ; which those who please , may b peruse in c●ronicon johannis brompton , mr. lambards archai●n , sir henry spelmans councils , mr. fox his acts and monuments , john bridges his defence of the government of the church of england , book 16. p. 1350. our statutes at large , and mr. rastals abridgement of statutes , title tithes ; which laws being well known to most learned men , are therefore needlesse fully to transcribe . the first of them is the forecited law , decree of the council of calcuth , under king oswald and o●●a , an. 787. of famous king alfred , anno 787. of king alfred and gutburn the dane , cap. 9. de decimis deo debi●u , about the year 890. of king edward the elder and gutburn : anno 905. ( or 906. as some ) cap. 6. ( in some c. 9. ) de decimis et censu ecclisle retentis : of king aethelstan ; made in the famous council of gratelean : an , 928. cap. 1. de decimis reddendis , tam ex animalibus quam de fructibus terrae ; which this king himself duly paid , and then enjoyned all his great officers and people duly to render : of king edmond : an. 944. c. 2. concluding , qui non solverit , anathema esto . of famous king edgar , anno 967. c. 3. de decimis , & canon 54. of the kings and presbyters of northumberlana , made a little after that time : lex 51. of king aet●elred , an. 1012. c. 1 , & 4. of king knute the dane , an. 1032. c. 8. ( but 15. in some copies ) de decimis reddendis , &c. 11 , & 17. and a statute law against obstinate detainers of tithes , there stiled jura et debitiones divinae : of king edward the confessor , about the year 1060. confirmed verbatim by william the conquerour , in the fourth year of his reign , c. 8 , 9. ( forecited ) to which may be added the great charters of king henry the first , and king john recorded in a matthew paris , ratified by king henry the 3d. in his magna charta , c. 11. made in the 9th . year of his reign , b confirmed by above 37 acts of parliament since , in many successive parliaments . that the church of england shall be free ( now in greater bondage than ever ) and shall have all her whole rights and liberties inviolable , ( never so much violated , diminished as now , notwithstanding all oaths , laws , covenants , declarations , protestations lately , and all c antient solemn curses and excommunications annually made against the infringers thereof , 13 e. 1. 17 e. 3. & 14. 2 h. 4. c. 4. enacting the cistertian monks to pay tithes to ministers and evangelists notwithstanding any buls of exemption from the pope , which the king and parliament declared to be void , and that the prom●vers or executors of any such buls shall be attainted in a praemunire . it appears by the parliament roll of 2 h. 4. nu . 40. this act was made upon the petition of all the commons ; which , because not extant in print , pertinent to the present business of tithes , and unknown to most , i shall here transcribe at large . may it please our most gracious lord the king , to consider , that whereas time out of mind the religions men of the order of the cistercians , of your realm of england , have paid all manner of tithes of their lands , tenements , possessions , let to farm , or manured and occupied by other persons besides themselves , and of manner of things tithable being and growing upon the same lands , tenements and possessions , in the same manner as your other lieges of the said realm ; yet so it is , that of late the said religious have purchased a bull from our holy father the pope , by the which our said holy father hath granted to the said religious , that they shall pay no tithes of their lands . tenements . possessions , woods , eattel , or any thing whatsoever , although they are or shall be leased or farmed , notwithstanding any title of prescription or right acquired , or which hereafter may be had or acquired to the contrary . the which pursute and grant is apparently against the laws and customs of your realm , by reason that divers compositions real , and indentures are made between many of the said religioius , and others your lieges of the prise of such tithes , and also by reason that in divers parishes , the tithes demanded by the said religious by colour of the said bull , exceed the fourth part of the value of the benefices , within whose limits and bounds they are ; and so if the said bull should be executed ( much more the late petions against all tithes and coercive maintenance for ministers c●ndescended to ) as well your dreadfull majesty , ●s your lieges patrons of the said benefices , shall receive great losses in their advowsons of the said benefices , and the conusance which in this behalf appertains , and in all times hath belonged to your regality , shall be discussed in court christian , against the said laws and customes : besides ( pray mark the prevailing reason ) the troubles and commotions which may arise among your people by the motion and execution of such novelties within your realm . that hereupon by assent of the lords and commons in this present parliament , you would be pleased to ordain , that if the said religious , or any other , put or shall put the said bull in execution , shall be put out of your protection , by due process made in this behalf ; and their goods forfeited to you , lost , and that as a work of charity . which petition being read and considered , was answered in the words following . it is accorded by the king and lords in parliament , that the order of the cistertians shall be in the state they were before the time of the bull purchased , comprised in this petition , and that as well those of the said order , as all others religious and secular of what estate or condition soever they be , who shall put the said bull in execution , or shall hereafter take advantage in any manner of any such bulls already purchased , or to be purchased , shall have process made against them and either of them by sommoning them within a moneth by a writ of premunire facias . and if they make default or shall be attainted , that they shall be put out of the kings protection , and incur the peines and forfeitures comprised in the statute of provisors , made in the 13. year of king richard. and moreover , for to eschue many probable mischiefs , likely to arise in time to come , that our said lord the king shall send to our holy father the pope , for to repeal and annal the said bulls purchased , and to abstain to make any such grant hereafter . to which answer the commons well agreed , and that it should be made into a statute . from which memorable record , i shall desire iohn canne , and all his ignorant deluded disciples , who cry out against tithes , and the payment of them as popish , to observe , 1. that all the commons of england in this parliament , even in times of popery , together with the king and lords , resolve the quite contrary : that the exemption of any order of men from payment of their due and accustomed tithes is popish , and that the pope was the first and only man , who presumed by his bulls to exempt men from payment of due and accustomed tithes to their ministers . 2ly . that popish friers of the cistercian order ( not godly saints abhorring monkerie and poperie ) were the first men who sued for , procured and executed such exemptions from the pope ; ( and that merely out of covetousness , against the express word and law of god , as our john salisbury de nugis curialium , l. 7. c. 21. and our arch-deacon of bathe a petrus blesensis observe , who tax them for it . ) and therefore the petitioning , writing , endeavouring to procure a like exemption from the payment of antient and accustomed tithes to our ministers , must be popish and monkish likewise , infused into our new lighted saints by some popish monks and jesuits disguised under the notion of new-lights , seekers , anabaptists , &c. 3ly . that they declare this bull , though granted by their holy-father the pope ( whose authority and esteem was then very great ) to be against the laws and customs of the realm ; and thereupon repeal , null it for the present , and provide against the grant of any such bulls for non-payment of tithes for the future , and make the procurers and executioners of them subject to a praemunire : such a transcendent crime and grievance did they then adjudge it , to seek or procure the least exemption from payment of tithes from any earthly powers , yea from their very holy father the pope himself , then in his highest power . 4ly . that they resolve , the exemption from tithes though amounting but to a fourth part in every parish , would prove a great prejudice to the king and all other patrons in their advowsons ; to the lessors and farmers of tithes , to the incumbents and people ; and that the moving of such novelties might occasion great troubles and commotions within the realm . and will not then the abolishing of all tithes in every parish , to the prejudice of the patrons , ministers , ( yea and people too , as i shall prove anon ) the scandal of most godly men , undoing of thousands of families , and confounding all parishes , and order in them , now much more do it , in these dangerous generally discontented times , instead of setling unity , amity , peace , and propagating the gospel , as some pretend ? let those whom it most concerns consider it at their leisure , lest they repent too late . the next printed statute for the payment of tithes , is 27 h. 8. c. 20. which in the preface gives this true character of , and fixeth this brand of infamy upon tithe detainers , forasmuch as many evil disposed persons ( such are they justly branded for by this act of parliament ) have attempted to withhold their tenths , as well predial , as personal , and have also contemned and disobeyed the decrees of ecclesiastical courts of this realm , &c. therefore it enacts , the civil magistrate and justices shall imprison such till they pay their tithes . after which followes a special statute for payment of tithes in london , 27 h. 8. c. 21. confirmed , enlarged by a statute and decree too , 37 h. 8 c. 7. thus prefaced , as if purposely penned for these times ; whereas divers and many persons inhabiting in sundry counties , and places of this realm , and other the kings dominions , not regarding their duties to almighty god , or to the king our soveraign lord , but in some years past more contemptuously and commonly presuming to infringe the good and wholsome lawes of this realm and gracious commandments of our said soveraign lord , than in times past have been seen or known : have not letted to substract and with-draw the lawfull and accustomed tithes of corn , hay , pasturage and other sort of tithes and oblations commonly due , &c. after which it provides a remedy by coercive means against the detainers , refusers of ministers tithes . the last and fullest statute for payment of tithes of all sorts , and setting one predial tithes , truly , justly , and without fraud or guile , as hath of right been yielded and paid , made ▪ not by papists , but our most religious first protestant parliament , and king upon the beginning of reformation , and when popery was ejected , is , 2 e. 6. c. 13. intituled , an act for the true payment of tithes , under pain of forfeiting the treble value , &c. recoverable by an action of debt , &c. at the common law . what judgements have been given upon these statutes in our kings courts from time to time , you may read in brook , fitzherbert , and the year-books in ashes tables , title dismes ; and in sir edward cooks 2 institutes , p. 639 , to 662. to these i might subjoyn the late ordinances of the last parliament of 17 caroli , concerning tithes and augmentations of ministers livings , like to end not only in the diminution , but total annihilation and substraction both of their augmentations , antient glebes , tithes , dues . the constitutions of our clergy in their convocations under our kings , recorded in lindwood , john de aton , willielmus de burgo , and others , prescribing the due payment of tithes under pain of excommunication , and other ecclesiastical censures ; as likewise the resolution of our judges concerning the right of tithes , and a that no lay-man by our laws can prescribe to be exempled from payment of tithes , or lay any original claim unto them : with the laws of forein kingdoms , as well civil as ecclesiastical , for the due payment of tithes ; whereof you may find store in fredericus lindebrogus : codex legum antiquarum , p. 674 , 675 , 703 , &c. capitularia caroli magni & ludovici ; in brochellus , decret . ecclesiae gallicanae , l. 6. tit . 8. de decimis : in binius , surius , and others in their collections of councils : but for brevity sake i shall cite only the constitution of the emperour frederick for the payment of tithes in the kingdom of sicilia , which is short and very pertinent , b constitutionum sicularum , l. 1. tit . 7. lex 1. which runs thus , quamò caeteris terrae principibus munifica dextra salvatoris in temporalibus nos praefecit , tantò saltem iuris naturalis instinctu ad antedicta strictius obligamur cum etiam veritate dicente , cui amplius creditur , amplius exigatur . quod in nostrae mentis intrinseca meditatione solicita revolventes , & illud etiam attendentes , ☜ quod divino decimarum , quarum debitum ex utriusque testamenti tabulis confirmatur , ; ( let all tith-oppugners observe it , ) tan●i in ecclesia dei petidatior redditur , quan●ò decimalis obligatio de bonis hominum , a damno reputatur : officialibus nostris universis & singulis praesentis legis ▪ auctoritato mandamus , ut decimas integras , prout regis gulielmi tempore , praedecessoris nostri , vel ab antecessoribus officialibus & bavilis exolutae fuerint , locorum praelatis exolvere , absque omni difficultate procurent . nos enim , qui favente domino inter homines sumus in praeeminenti culmine constituti , quantum sine injuria regalium possumus tollerare ecclesiarum jura , & praesertim earum quae in regno consistunt , quas sub protectione nostra accepimus , et habemus , in nullo diminuere volumus , sed augere . subjectis etiam nostris indicimus ut decimas quas de bladis et donis suis antecessores eorum praedicti regis gulielni tempore praestituerunt , vener abilibus locis , quibus decimae istae debentur cum integritate persolvant . to which i shall only adde , that a stephen king of hungaria , under whom that kingdom was first totally converted to the christian faith , as he built and endowed many magnificent churches for gods worship at his own cost , so he enacted this good law for the payment of tithes , that he who refused to pay his tithes should forfeit the 9. parts to the minister , and he who should steal the tithes should be reputed a thief . si cui deus decem dederit in anno , decimam deo det . et si quis decimam suam abscondit novem solvat . et si quis decimationem episcopo separatam furatus suerit , dijudicetur ut fur ; ac hujusmodi compositio tota pertineat ad episcopum . and. c. 1. de statu ecclesiastico , & veneratione domus dei : he enacted this good law against the invasion and alienation of the churches possessions ( about the year of christ 1000. ) quisquis fastu superbiae elatus , domum dei ducit contemptibilem , & possessiones deo consecratas , atque ad honorem dei sub regia immunitatis defensione constitutas , inhoneste tractarit , vel infringere praesumpserit , quasi invasor et violator domus dei excommunicetur . decet enim , ut indignationem ipsius dom. regis sentiat , cujus benevolentiae contemptor , & constitutionis praevaricator existit : nihilominus tamen rex suae concessionis immunitatem , ab hominibus ditioni suae subjectis illaesam conservari praecipiat , assensum vero non praebeat improvide affirmantibus , non debere esse res dominic●s , id est , domino dominantium traditas ; itaque sub defensione regis sit , et sicuti suae propriae haereditati , magisque advertat . quia quantò deus excellentior est hominibus , tanto praestantior est divina causa mortalium possessione . quocirca decipitur , quisquis plus in propriis quam in dominicis rebus gloriatur : quarum defensor et custos divinitatis constitutiones diligenti cura non solum eas servare , sed etiam multiplicare debet . si quis igitur insanus importunitate illa quae diximus praestantior a quàm sua defendere oportet & augmentare . si quis igitur insanus importunitate improbitateque sua , regem a recto proposito pervertere tentaverit , nullisque remediis mitigari posse visus fuerit , licet obsequiis aliquibus & transitoriis sit necessarius , abscindendus ab eo projiciendusque est , juxta illud evangelium , si pes , manus aut occulus tuus scandilizat●te , erue eum & projice abs●te . since then christian emperors , kings , princes in forein parts , and our own kings and parliaments in and by all the forecited laws and statutes yet in force , have established tithes and other duties on our clergy and ministers of the gospel , and thus publickly branded the negligent or wilfull detainers , sustractors of this just debt and duty ( prescribed by our laws , with warrant from the old and new testament ) for evil disposed persons , not regarding their duty to almighty god ( which therefore none who claim their power from , or for god , should now regard or countenance in the least degree ) enforcing them by actions at law , imprisonment , payment of treble dammages , excommunications , and the like coercive wayes to render to them tithes at last to their loss ; why christian magistrates should not still enforce the obstinate detainers of ministers tithes , and defrauders of them in their just dues , and merited rewards for their ministery , as hath been formerly practised in all ages and places too ; let all anti-tithers ( who would be lawless , as well as titheless and godless ) resolve me when they can : and if they deem themselves above all humane laws and penalties ( so long as they wear their swords by their sides ) for defrauding our ministers of their lawfull tithes and dues , let them then chew the cudd upon this evangelical precept , backed with the strongest coercive power both in heaven and earth , 1 thes . 4. 6. let no man go beyond , or defraud his brother ( much less then his minister ) in any thing ( therefore not in tithes due by divine and humane right ) mark the reason : because that the lord is the avenger of all such things , as we have forewarned and testified . and what vengeance god will take of such who defraud their brethen and ministers of their debts , and necessitate them to sue them at the law , to recover their rights : he ▪ resolves , in the 1 cor. 6 , 7 , to 11. now therefore there is utterly a fault among you , because you go to law ( to wit before heathen judges , or without just cause ) one with another , ( the greatest if not only fault being in the defrauder and detainer ) why do ye not rather take wrong ? why do ye not rather suffer your selves to be defrauded ? nay why do you wrong and defraud , and that your brethren ? and which is more , rob your ministers ; yea , but what harm or punishment will follow on it ? mark it , o all ye saint-seeming hypocrites , who are guilty of it ! know ye not , that the unrighteous ( who thus wrong and defraud their brethren and ministers , which is worse ) shall not inherit the kingdom of god ? be not deceived : neither theeves , nor covetous ( and such are all those who rob and defraud their ministers of their tithes and duties ) shall not inherit the kingdom of god : no more than fornicators , idolaters , &c. with whom they are here coupled . let all those then who are guilty of this damning sin , which disinherits them of gods kingdom , now seriously repent and reform it , with all such , who have abetted or confederated with them herein , that so i may adde with the apostle in the next words , and such were some ( nay all ) of you ; but ye are washed , but ye are sanctified , but ye are justified in the name of our lord jesus , and by the spirit of our god. and now to cloze up this chapter , i shall desire all anti-tithers who have already in their heady resolutions , resolved to abolish , not only all our ministers tithes , and antient dues established by the lord himself in the old and new testament , with all the forecited laws , statutes , ordinances for the true and due payment of them , but all other coercive maintenance for their future subsistence if not their very rectories , glebes , and fabricks of our churches ( devoted for a prey by divers ) sadly and seriously to consider these ensuing particulars . 1. that herein , they shall shew themselves , not only worse by thousands of degrees than our forementioned kings and queens , who built and endowed our churches with glebes , tithes , and a liberal maintenance ; and worse than the most of all their ancestors ; protestants or papists , who have hitherto continued , confirmed , established them by successive laws ; but even worse than the worst of turks and insidels ; who alwaies heretofore , and at this very day , have and do allow their mahometan and pagan idolatrous priests in all places , a liberal , competent setled salarie , and erect magnificent temples to mahomet and their idols , exceeding most of our fairest christian churches both for beauty and number , as you may read at large in a pulchas pilgrimage , alexander ab alexandro , hospinian de origine templorum , and others . and to give you one instance for all , there are no lesse than 700 moschees or saracinical temples in fesse , ( a mahometan city in barbary ) the chief whereof is carven , being a full mile and an half in compasse . it hath 31 gates , great and high : the roof is 150 yards long , and 80 broad : the steeple very high : the ornaments rich and stately : round about it are divers porches , containing 40 yards in length , and 30. in breadth : about the walls are pulpits of divers sorts , wherein the masters and priests of their law , read to the people such things as they think pertain to their salvation : the revenue of this temple alone , anno 1526. was no lesse than 200. duckets a day , of old rents . the chief church in morocco is bigger , though not altogether so fair as that of fesse , and hath a tower so high , that the hills of azafi being 120. miles distance may be seen from thence , ( as b leo c purchas , and d heylin write ) these temples and others are adorned with marble pillars , and curious mosaicks , carved works of all sorts : their priests and readers of the law have a liberal stipen● , with books and lands likewise allowed them , and are had in very high estimation and reverence , both with their kings , magistrates , people ; the califfs there receiving likewise the tenth measure of corn yearly from the people : besides which tenths they have many colleges and schools of learning very majestically built and richly endowed . those therefore who pretend themselves saints of the highest new form , and yet would deface the beautifull churches our pious ancestors erected for gods worship , & strip our ministers naked of all glebes , tithes , setled maintenance , so as they shall not be able to live comfortably , and provide for their families , have in truth denyed the faith , and are worse than these turks and infidels , 1 tim. 5. 8. 2ly . that hereby they shall make both our religion and nation to stink in the nostrils of all forein protestant churches , papists , turks , infidels ; who by the very light of nature have condemned sacrilege and church robbers : acts 19. 37. give extraordinary advantage to jesuites , papists and other atheistical seducers , to reduce the people either to popery or mere atheism : give all the enemies of god and our religion occasion both to rejoyce and blaspheme ; and extraordinarily scandalize and grieve the hearts of all true godly ministers , and protestants really affected to our religion , throughout our three nations . 3ly . that they will herein exceed all our late suppressed prelates and their high commission courts in tyranny , cruelty , injustice , by undoing all or most of our godly ministers and their families at one fatal blow ; instead of relieving them in their present necessities under which many of them sadly groan , by depriving them of their livelihood , without any legal conviction of the least crime , but only that they are ministers of the gospel , and receive tithes ; and thereby draw upon their heads , not only the cryes and clamours of these oppressed ones here , with all the formentioned curses and judgements denounced against tith . detainers , but also that sad irrevocable sentence of condemnation before christs tribunal at the last day , matth. 25. 41. depart from me ye cursed into everlasting fire prepared for the devil and his angels ; for i was hungry and ye gave me no meat , i was thirsty and ye gave me no drink , i was ( not ) a stranger , ( but your minister ) and ye took me not in , ( but cast me and mine out of those rectories and benefices your ancestors gave and setled on me , ) naked , and ye cloathed me not , nay stripped me naked of all my cloathing and livelihood , and would neither relieve , nor maintain me your selves , nor permit others to do it , in an antient legal way ; and then what can you answer , or to whom can you resort for protection , from this inevitable just charge and doom of damnation for all eternity ? 4ly . consider seriously the exemplarie punishment executed upon ananias and saphyra , acts 5. 1 , &c. with that fearfull judgement of retaliation denounced against all plundering enemies of the church of christ , isay 33. 1. wo unto thee that spoylest , and thou wast not spoyled ; and dealest treacherously , and they dealt not treacherously with thee ; when thou ceasest to spoyl , thou shalt be spoyled and when thou shall make an end to deal treacherously , they shall deal treacherously with thee : ; seconded by obadiah 15. as thou hast done it shall be done unto thee , thy reward shall return upon thine own head . and if any fondly conceit , ( as many do ) that the swords and power of an army shall bear them out against the lord of hosts himself : let them consider that of psal . 33. 16. there is no king saved by the multitude of an host , ( themselves have seen it by late experience ) neither is any mighty man delivered by great strength . jeroboam the idolatrous usurper had an army of no lesse than eight hundred thousand chosen men , to make good his usurped title against abijah davids right heir , yet when he had cast out the priests of the lord from their suburbs and possessions , and made him priests for his calves of the lowest of the people ; he was vanquished by a far smaller army , and no lesse than five hundred thousand of his forces slain in one dayes battel , and the lord soon after smote him that be dyed , 2 chron. 13 ore● , zeba , and salmunna the princes and generals of the midianites , when they entred into the land of israel to destroy it , had an army like unto grashoppers for multitude , and they and their camels were without number , judges 6. 5 , 6. yet when they said , let us take to our selves the houses of god in possession , they were totally routed by gideon ▪ and his 300. men having only trumpets and lamps : and perished at endor , and became as dung for the earth , judg. 7. & 8. psal . 83. 9 , 10 , 11 , 12. senacherib invaded judah with a victorious and numerous army , above treble the number to any army in our daies ; yet when he trusted to the strength of his army , and bid defiance to the god of heaven ( as those do now who oppugn and spoil his ministers of their inheritance ) god sent his avenging angell , which cut off all the mighty men of valour , and the leaders , and the captains and one hundred fourscore and five thousand of his souldiers in one night , and when they arose early in the morning , behold they were all dead corps : so he returned with shame of face into his own land , and when he was come into the house of his god , his own sonnes that came out of his own bowels , slew him there with the sword . 2 kings 19. 35 , 36 , 37. 2 chron. 32. 21. the two proud surly captains with the fifty armed troopers at their heels , who came in a violent manner but to fetch down elijah the man of god from an hill to king ahaziah , were destroyed with fire from heaven , and the third captain only saved , who fell on his knees before him , and besought him for his own and his fifties lives , and used him like a man of god , without any rudeness or plunder , 2 kings 1. 9 , 10 , &c. to lesson all souldiers and captains now , to reverence gods ministers , and a do his prophets no harm in their persons , callings or estates : else he who rebuked kings , and miraculously slew those captains and their troopers for their sakes , will avenge their quarel now as well as in former ages . and if former victories and successes have and do puff them so far up with pride or security , as to think they may now reduce our ministers like conquered vassals to such poverty , as to enforce and make them eat the very crumbs under their tables , insteed of feeding at their own ; let them remember that one memorable president ( wherewith i have quelled many usurping souldiers ) of the greatest conqueror and abuser of kings , i ever yet read off in the world , and gods retaliation upon him for his tyranny and inhumanity after the conquest of no less then 70. kings ( and who now living hath conquered the tenth part of that number ? ) thus recorded to all posterity , judg. 1. 5 , 6 , 7. and iudab fought against adonibezeck , in bezeck , and they slew the canaanites and perazites . and adonibezeck fled , and they pursued after him , and caught him , and cut off his thumbs and great toes . and adonibezeck said , threescore and ten kings , having their thumbs and great toes cut off , have gathered their meat under my table : as i have done , so god hath requited me ; and they brought him to ierusalem and there he died . it is very dangerous for any conquerers to make ill presidents of tyranny or rapine , because they have power in their hands to do it . mark what a wo and judgement god denounceth against such , mich. 2. 1 , 2 , 3 , 4 wo to them that devise iniquity upon their beds , when the morning is come they practise it , because it is in the power of their hand . and they covet fields , and they take them by violence , and houses , and take them away : so they oppress a man and his house , even a man and his heritage ( nay ministers now and their heritage , as well as other mens ) but mark what follows immediately . therefore thus saith the lord , behold , against this family do i devise an evil , from whence they shall not remove their necks , neither shall they be hauty , for this time is evil . in that day shall one take up a parable against you , and lament with a dolefull lamentation , and say , we be utterly spoiled he hath changed the portion of my people ; as some now would change our ministers ) how hath he removed it from me ? turning away he hath divided our fields , therefore he shall have none that shall cast by lot in the congregation of the lord. it is most perilous for any by meer arbitrary votes , will and violence to seiz on , change , divide any other mens lands , houses , inheritances , especially gods ministers ; it will prove as bad as a cup of poison to them , they shall vomit them up again with a vengeance ; and though their excellency mount up to the heavens and their head unto the clouds ; yet their triumphing shall be but short , and their joy but for a moment : they shall perish for ever as their own dung : they which have seen them shall say , where are they ? they shall fly away as a dream and shall not be found : the eyes which saw them shall see them no more , neither shall their place any more behold them , ( mark the reason ) because they have oppressed and violently taken away an house which they builded not . job 20. 4. ●o 20. how much more the houses , glebes , tithes of god and his ministers ? let this sad consideration then , perswade all turbulent , greedy , sacrilegious spirits to follow dr. gamaliels advice , ( which many of them have much pressed for a publick toleration of all religions , though now they would a extirpate all ministers and their tithes root and branch ) recorded acts 5. 48 , 49. refrain from these men ( and their tithes too ) and let them alone ; for if they ( and their tithes ) be of god ( as i have proved them ) ye cannot overthrow them , lest haply ye be found to be fighters against god. 5ly . let every of the chiefest now in power , remember those many reiterated solemn declarations , protestations , votes and ordinances they have formerly made for the due payment and preservation of our ministers tithes and augmentation of their incompetent livings out of the bishops and delinquents impropriations , and deans and chapters lands ; ( for the most part other waies disposed notwithstanding ) and what an high violation of publick faith , trust , promises , solemn engagements , and an eternal infamy and dishonour it will procure to their persons , memories ( in after annals ) and posterities , if all these should now conclude in a general armed depredation , abolition , dissolution or substraction of all their old rectories , glebes , tithes , dues , instead of new settled augmentations out of other dissipated church revenues formerly voted for them . 6ly . let all changers and innovators of our fundamental lawes and ministers maintenance , consider what prohibitions , comminations and judgements god hath proclaimed against , and inflicted upon such innovators and changers in his word . eccles . 10. 5 , 6 , 7 , 8 , 9. there is an evil which i have seen under the sun , as an error which proceedeth from the ruler : folly is set in great dignity , and the rich in low place ; i have seen servants upon horses , and princes walking as servants on the earth ( but mark the issue ) he that diggeth a pit shall fall into it : and who so breaketh an hedge , a serpent shall bite him : who so removeth st●nes shall be hurt thereby , and he that cleaveth wood shall be endangered thereby . the meaning of which parabolical expressions is thus more clearly explained , prov. 24 21 , 22. my son , fear thou the lord and the king , and meddle not with those who are given to change , for their calamity shall rise suddenly , and who knoweth the ruine of them both ? that is , of the changers & their adherents joyning with them , by the revenging justice both of god and the king. my deceased brother burtons sermons on this text , nov. 5. 1636. are worth all our innovators reading . for which sermons he and i joyntly suffered in the star-chamber through our innovating all-ruling prelates malice , for discovering , oppugning those several changes and innovations they had made in the ceremonies , doctrine of our church , and high-commission arbitrary proceedings , contrary to our laws . little did those prelates think in that time of their domineering power and greatnesse , that these changes of theirs , and unrighteous censures upon us for discovering and opposing them , would have so soon proved the very causes of their unexpected sudden calamity and ruine , according to this text and censured sermons ; and of their high-commission and starchamber court too , wherein they prosecuted us ; yet they really found they did so . what proved the calamity , and ruine of strafford , canterbury , and the old council table , but their unrighteous exorbitan● innovations and new projects against our laws , and old forms of parliamentary proceedings ? what brought sudden unexpected calamity and ruine on the late king and parliament too , ( even by those who were raised , commissioned , engaged by oaths , protestations , and solemn covenants to defend and preserve them ) but gods justice for some exorbitant changes , and fundamental , violent , illegal innovations , whereof both were guilty ? especially in the militia ; whereof the houses endeavouring totally to divest the king , without admitting him any share therein ( which a bred the first fresh quarrel between them ) as their only security and the kings too : and now god hath made that very militia the ruine of them both , and to assume both the regal and parliamental , military and civil supreme authority and government of the nation and united kingdoms too , wholly to themselves , and to dash in pieces that n●w minted mock parliament power and government themselves at first created ; for those many notorious injurious changes , oppressions , innovations of all sorts whereof they were deeply guilty : and what other fatal changes god may yet suddenly effect to the calamity and ruine of those who have been chief instruments in all these changes , if they ring the changes still , till they ( a ) have turned all things upside down , as the potter doth his clay , and our very ministers setled maintenance , with all fundamental laws for the establishment of their and all others just rights and liberties , i leave to their own saddest meditations , these gospel texts of rom. 2. 1 , 2 , 3. and c. 12. 20 , 21. ( which i hope neither will nor can offend any professors of the gospel ) therefore thou art inexcusable o man whosoever thou art that judgest , for wherein thou judgest another , thou condemnest thy self , for thou that judgest doest the same things . but we know that the judgement of god is according to truth against them who commit such things : and thinkest thou this o man , that judgest them who do such things , and doest the same , that thou shalt escape the judgement of god ? be not high-minded but fear : for if god spared not the natural branches take heed lest he also spare not thee , being a wilde olive tree . and when they have meditated on these texts , i shall further importune all such of them who like the little horn in daniel 7. 24 , 25 , 26. that should be divers from the first , and subdue three kings ; and being elevated with that successe , should speak great words against the most high , and wear out his saints , and think to change times and laws , advisedly to consider what there next follows that though the laws and times should be given into his hand , yet it will be untill a time and times and the dividing of times . and the judgement shall sit , and they shall take away his dominion to consume and destroy it unto the end . and then our ministers need not fear their ministry , tithes , glebes , nor the people their iust rights and liberties , which otherwise are like to be lost , subverted , destroyed in the long , bloody , costly contests and wars for their defence and preservation . now lest any should pretend matter of conscience or reason against the christian magistrates enforcing of tithes true payment , by coercive means and laws , in these tith-detaining sacrilegious times ; or for the speedy repeal of all our fore-specified laws and ordinances yet in force to compel all detainers of them to pay them duly under the several penalties therin prescribed ; i shall endeavour to give a full satisfactory answer to all arguments and cavils of moment usually made against them , which are reducible to these four heads . object . first , that there is no expresse precept in the gospel , nor any such penal laws , enforcing the payment of tithes to be found in the primitive and purest times for 500. years after christ ; therefore they are unlawfull , oppressive , un-evangelical , tyrannical , antichristian ; as canne terms them , in his thundering empty voyce . answ . to this i answer , first , that there is no expresse precept or president in the new testament , for any strange high courts of justice , martial , or other courts of that nature , for any articles of war or penal laws to put souldiers or any others to death , or inflict punishments for any new high-treasons , or offences whatsoever . no precept nor president that john canne ( a late excise-man as divers report ) can produce for the imposing or levying of any excise , impositions , taxes , customes , crown-rents , tonnage , poundage , contributions , by any distresses , forseitnres , imprisonments , sale of goods , billetting of souldiers on the people , and armed violence now used by souldiers , excisemen , collectors and other publicans sitting at the receipt of custom , ( whereof i hear iohn canne is one , perhaps to excise the alehouses and cannes there used for names-sake ) all puny to and less warrantable by gods law and gospel , than our ministers tithes . the objectors therefore must find express gospel-texts for all and every of these publick duties , and the present wayes of levying and enforcing them , or else disclaim them , or their objection against tithes . 2ly . i have produced expresse gospel-texts warranting in the general coercive laws , sutes , actions to recover ministers tithes , as well as any other just , legal , publick or private dues , debts , rents , lands , possessions whatsoever . therefore the objectors must either disclaim their objection , or renounce all penal laws , sutes , and coercive means whatsoever to levy or recover any other civil rights , debts or duties whatsoever , and introduce a lawless anarchy and confusion amongst us , for every one to cheat , defraud , rob , oppresse , disseise , spoyl , defame , wound , murder one another , without any penalty or redresse , except only by club-law , instead of a peaceable , just and righteous government . 3ly . the reason why there were no coercive laws for the payment of tithes or ministers dues in the primitive church for above 500 years was this , because christians then were so zealous , ready , forwards to render them with an overplus , and to sell their very houses , lands , possessions , estates , and lay them down at the apostles and ministers feet to maintain them , and relieve their poor christian brethren , witness act ▪ 2. 44 , 45. c 4. 34 , 35 , 37. c. 5. 1 , 2. 2 cor. 11. 9. phil. 4. 15 , 16 , 17 , 18. rom. 15 ▪ 26 and that memorable place , 2 cor. 8. ● , to 5. where paul records of the first churches and converts in macedonia , how that in a great tryal of affliction ( in times of heavy persecution their deep poverty abounded to the riches of their liberality , for to their power ( i hear them record ) yea and beyond their power they were willing of themselves , praying us with much intreaty , that we would receive the gift , and take upon us the fellowship of the ministring to the saints , &c. the a new testament records , the exceeding readiness of the pharisees to pay tithes of all they did possesse , and of the smallest seeds and garden-herbs of all kinds , to their priests or levites ; which christ himself approved , commended , with a these things ought ye not to have left undone ; and b philo a learned jew , who lived under claudius , in the apostles daies , records as an eye-witness on his own knowledge , that the jews were so forward in paying their first-fruits and other dues to their priests , that they prevented the officers demanding them , paid them before they were due by law , as if they had rather received a benefit , than rendered any , both sexes of their own readiness , bringing them in with such courtesi● and thanks giving , as is beyond all expression ( they are his very words : ) and were they then lesse forwards think you , to render due maintenance , ( if not tithes and first-fruits , ) to the apostles when they turned christians ? surely no , for the forecited texts in the acts declare , they were far more bountifull than before , both to the apostles and poor saints , selling all they had to support them . the like zeal ( even in the heat of persecution , under bloody pagan persecutors ) continued in all the primitive christians next after the apostles , who though persecuted , driven into corners , imprisoned , banished , and spoyled of their goods , lands , by plundering officers , sequestrators , souldiers , as c eusebius , and others record , yet every one of them out of his deep poverty contributed every month , or when he would or could some small stipend for the maintenance of the ministers and poor ( when they had no lands to pay tithes out of ) of his own accord without any coercion : witnesse a tertullian ( who flourished but 200. years after christ ) modicum u●●squisque stipem menstrua die , vel cum velit , et si modo volit , & si modo possit apponit , nam nemo compellitur , ( there was no need when they were so free of their own accord ) sed sponte con●ert . haec quasi deposita pietatis sunt . and though their monthly stipends in regard of their great poverty were thus termed small comparatively to what they were before the persecution , yet indeed they were very large , considered in themselves , as by the same authors following words in this apology , c. 42. appears , plus nostra misericordia insumit vicatim , quam vestra religio templatim : they bestowing more in a liberal free way of christian charity in every village towards their ministers and poor , than the wealthy pagan romans did in their temples and sacrifices for the maintenance of their paganism . in the 9th . general persecution of the christians about 273 years after christ , or before , the b governour of rome told saint lawrence the martyr ( arch-deacon to pope xistus the 2d . and treasurer of the christians oblations for the ministers maintenance and poors relief ) that the common report then was , how the christians did frequently cell their lands , and dis●nherit their children ( like those in the acts ) to enrich the ministers , and relieve the poor , bringing thousands of sestertii at a time to st. lawrence , out of the sale of their lands , so as their treasury was so great that he thought to seise on it for a prey : which their bountiful liberality c prudentius thus poetically expresseth , offerre fundis venditis sistertiorum millia , addicta avorum praedia faedis sub auctionibus ▪ successor exhaeres gemit sanctis egens parentibus , et summa pietasli creditur nudare dulces beros . what need then any law to compel the christians to pay tithes or ministers dues , when in the heat of persecution , they were so bountifull to them and the poor as thus voluntarily to contribute their whole estates for their support ? whose president if the cavillers against our present penal laws , ordinances for tithes would imitate , no minister nor other voluntary tith-payers would oppose their repeal . and though in these primitive times of persecution , the christians being spoyled of their lands and possessions , could not pay tithes in kind in most places , but were necessitated to such voluntary contributions as these , yet without all peradventure they held the payment of tithes to ministers in kind , a divine moral duty , and in some places , and at some times ( when and where they could ) did voluntarily pay tithes as a duty for their maintenance without any coercive laws or canons , upon the bare demand or exhortation of their ministers , by vertue of gods own divine laws , as is undeniable by irenaeus , l. 4. c. 34. who records , that the christians in his time ( being but 180. years after christ ) did not give lesse to their ministers than the jews did to their priests by the law of moses , who received the consecrated tithes of their people , but more , designing omnia quae sunt ipsorum , all they had to the lords use , hilariter ac liberaliter ea quae non sunt min●ra : giving chearfully and freely those things which were not lesse than tithes , as having greater hope than they . and further confirmed by origen , homil. 11 in numeros : saint cyprian , lib. 1. epist . 9. de unitate ecclesiae , the words of saint augustine , hom. 48. majores nostri ideo copiis abundabant , quia deo decimas dabant ; and the second council of mascin , an. 586. can. 5. leges divinae consulentes sacerdotibus ac ministris ecclesiarum , pro haereditaria portione omni populo prae●eperunt , decimas fructuum suorum locis sacris praestare , ut nullo labore impediti per res illegitimas possint vacare ministeriis , quas leges christianorum congeries legis temporibus custodivit iutemerata . which prove a long continued custom and practice of paying tithes to ministers as a divine right and duty , used amongst christians long before st. augustins dayes and this antient council . and no sooner were the times of persecution pa●t , but the divine right of tithes was asserted , pressed , and the due payment of them inculcated by st. hilary , nazianzen , ambrose , hierom , chrysostom , augustine , eusebius , cassian , cyril of jerusalem , isiodore pelusiota , and caesarius arelatensis , all flourishing within 500. years after christ , as dr. tillesly proves at large ; and the people during that space paying their tithes freely , without any compulsion in all places , there needed neither laws nor canons to enforce their payment : whence a agobardus writes thus ( about the year of our lord 820. when laws and canons began to be made for their payment ) of the precedent times : nulla compulit necessitas fervente ubique religiosadevotione , & amore illustrandi ecclesiae ultro aestuante . that there was no need of canons or laws to compel the payment of tithes , whiles servent religious devotion , and love of illustrating churches every where abounded . but in succeeding degenerating times , when ( according to christs prediction ) the b love and zeal of many christians to god , religion , and ministers began to grow lukewarm , and colder than before , so as they began to detain their tithes and ministers dues , then presently christian kings and bishops in ecclesiastical and temporal synods and councils , began generally in all places , to make laws and canons for the due payment of them ; declaring in them only the divine right , laws and precepts of god to the people both in the old and new testament , as a sufficient obligation ( seconded by their bare canons and edicts ) without any coercion or penalty to oblige them to their due payment . the first unquestionable canon for the payment of tithes i find extant , is that of the second council of mascin forecited , an. 586. cap. 5. the first law extent made by any general council or parliament for the payment of tithes , is that of the council of calcuth in england , under offa and alfred . an. 786 : declaring their divine right , and enjoyning their payment without any penalty ; after which charles the emperour , about the year of our lord 813. by canons made in sundry councils , and in his capitulars or laws , enjoyned the payment of tithes , under pain of being enforced to render them by distresse , upon complaint , and some small penalties . since which time many laws and canons were made in our own and forein realms till our present times , for the due payment of tithes under sundry penalties , which because collected by sir henry spelman in his councils , mr. selden in his history of tithes , bochellus decret . eccles . gal. l. 6. tit. 8. de decimis , fridericus lindebrogus codex legum antiquarum , surius , binius , crab , lindwood in their collections of councils , and sundry others ; i have therefore only given the reader a brief catalogue of the principal civil laws both at home and abroad , for the due payment of them ; reciting more at large but what others for the most part have omitted , and are not vulgarly known , giving only brief hints upon some of the rest in my third chapter . whither i refer the reader for further satisfaction in this objection ; and shall conclude of penal laws as seneca doth of fates : fata volentes ducunt , nolentes trabunt : those who will not willingly pay their tiths must and ought to be compelled thereunto by penal statutes : the second objection is , that the payment of tithes is against many mens judgements and consciences : therefore it is both vnchristian , tyrannical , and vnjust , to enforce them thereunto . i answer , 1. that the payment of tithes being not only warranted but commanded in and by the old and new testament , and the constant practice of christians in all ages , churches , there neither is , nor can be the le●●t pretence of conscience , for the non-payment of them . therefore this pretext of conscience is in truth nought else , but most desperate vnconsci●nableness , malice , obstinacy , peevishness , covetousness , impiety , or secret atheism , worthy to be reformed by the severest laws and penalties . 2ly . all that conscience can pretend against their payment as tithes , is only this anabaptistical devise , and loud lye of canne and others ; that the payment of a precise tenth part of mens increase to their ministers is jewish or antichristian , and so unlawfull : both which i have unanswerably refelled . therefore this can be no ground or conscience for any to detain them . but if any scrupulous consciences be not satisfied in this point , let them either pay their ministers the moitie or 9. parts , or the 5 , 6 , 7 , 8 , or 9 ▪ part of their annual encrease , neither of which is jewish or antichristian ; or else let them sell all their old or new purchased lands , houses , possessions , goods they have , and bestow them on the ministers and poor , as the forecited primitive christians did , whom they pretend to imitate , and then they may satisfie both their consciences and ministers too , without the least difference , coercion , sute or penalty of our laws . 3ly . many of these very objectors , pretending conscience , as souldiers or sequestrators , have made no conscience to enforce thousands of parishioners of late years throughout the nation to pay their ministers tithes to themselves for pretended arrears or sequestred goods , and exacted monthly contributions out of ministers tithes to pay the army , without any scruple of conscience , levying them by distress and armed violence , when detained . if then they can enforce others thus to pay tithes to themselves , and those to whom they were never due by any known law of god or man : with what conscience can they detain them from our ministers , to whom they are due by all divine and human laws , or condemn the enforced payment of them from themselves , who have so violently extorted them from others ? 4ly . if any ministers or others plead the payment of our late heavy monthly taxes , excises , impositions , ship-mony , far exceeding the old , to be against their conscience , as being imposed by no lawfull parliamental authority , repugnant to all our laws , statutes , liberties , privileges , protestations , covenants , records , votes of parliament , imployed to shed seas of innocent precious christian blood , to maintain unchristian bloody wars against our late protestant brethren in covenant and amity , they know not upon what lawfull quarrel , to support an arbitrary army government , power to domineer over them , to subvert our old fundamental laws , parliaments , covernours , liberties , peace , elections , trials , the great charters of england , foment here●ies , sects , schisms , and carry on the plots of the pope , jesuites , spaniard , french , to ruine our realms , church , religion , and pay many disguised jesuites and popish priests secretly lurking in all places under the mask of listed souldiers ( as most wise men conceive ) to perpetuate our warrs , destroy our ministers and nation by endless wars and taxes . all these , with other such weighty grounds of conscience , law , prudence , ( which a some have insisted on and pleaded ) can no waies exempt them from violent distresses , quarterings , penalties , forfeitures , levies , by armed souldiers , who regard these pleas of conscience no more than common high-way-men who take mens purses by force , and deem all publick enemies , who dare plead law or conscience in this case ; though the plea be true and undeniable even in their own judgements and consciences , as some of them will acknowledge to those they thus oppress . why then should they or any others esteem this mere pretence of conscience only against penal laws for tithes , enforced in a lesse rigorous manner , which they may with as much reason and justice allege against the payment of their just debts , land lords rents , and all other dues from them to god or men ? the 3d. objection is , that tithes are pure alms ; therefore not to be enforced by any law. for which the opinions of john wickliff , husse , thorp , are produced by the anabaptists , and erasmus urged by some , but without sufficient ground . i have answered this objection elsewhere , and shall here only declare , whence , i conceive , this error ( that tithes are mere alms ) originally proceeded , to rectifie mistakes of the meaning of some antient authors , and clear two texts of scripture which some scholars and ignorant people misapprehend . first , i conceive this error sprang originally from the misunderstanding of that text of deutr. 14. 28 , 29. at the end of three years thou shalt bring forth all the tith of thine encrease the same year , and shalt lay it up within thy gates . and the levite ( because he hath no place , no inheritance with thee ) and the stranger , and the fatherlesse and the widow , which are within thy gates shall come , and shall eat ( thereof ) and be satisfied ; that the lord may bless thee in all the work of thine hands which thou doest ; compared with deutr. 26. 12 , 13 , 14. when thou hast made an end of tithing all the tithes of thin● encrease , the third year , which is the year of tithing , and hast given unto the levite , the stranger , the fatherless and widow , that they may eat within thy gates , and be filled ; then thou shalt say before the lord thy god , i have brought away the hallowed thing out of mine house , and also have given them unto the levite , and unto the stranger , to the fatherless and to the widow according to all thy commandements which thou hast commanded me ; i have not transgressed thy commandements , neither have i forgotten them ; i have not eaten thereof in my mourning , neither have i taken away ought thereof for any uncleaness , nor given ought thereof for the dead , but have hearkned unto the voyce of the lord my god , and done according all thou hast commanded me : ; to which that of amos may be referred . from which texts some have conceived , that the israelites paid tithes only every third year . 2ly . that they paid them then not to the levites only , but to the stranger , fatherless , widows and poor amongst them , who had a right and share in them as well as the levites . 3ly . that these texts use the phrase not of paying tithes , as a debt or duty , but of giving them as an alms ; and seeing they are given thus to the stranger , fatherless , widow at alms ; therefore to the levites likewise , here coupled with them . this doubtless was the true ground that tithes were reputed mere alms by some ▪ and not a divine right peculiar to ministers . to disperse these mists of error . first take notice , that neither these , nor any other texts in scripture stile tithes almes , much lesse pure almes , which men may give or retain at their pleasures . 2ly . that they expressely resolve the contrarie that they are no alms at all in the objected sense , but a most certain positive commanded debt and dutie , no waies arbitrarie in the least degree . for 1. by express positive laws and commandments of god oft repeated , all the particulars of this dutie are defined . 1. the quota pars or quantitie : all the tithe of thine encrease the same year . 2ly . the time of it : every third year , which is the year of tithing , at the end of three years . 3ly . the place of stowage : thou shalt lay it up within thy gates . 4ly . the persons who must receive it : the levite , stranger , fatherless , widow . 5ly . the place of their receiving it : within thy gates . 6ly . the manner of receiing it : they shall come and eat thereof and be filled . secondly , which is most considerable , the owners and tithe-payers had no disposing power over it for their own uses upon any occasion or necessitie . for , 1. they must bring all of it out of their houses as an hallowed thing . 2ly . they must make a solemn protestation before the lord , that they had given it all to the levite , stranger , fatherless , widow , and that not of their own free voluntarie bountie , but as a bounden debt and dutie , according to all gods commandments which he had commanded them . 2ly . that they had neither wilfully transgressed , nor negligentlie forgotten his commandments herein . 3. that they had neither eaten thereof in their mourning ( in times of want and distress ) neither had they taken away ought thereof for any unclean use , &c. but have hearkened to the voice of the lord their god , and done according to all that he commanded them : the reason of which protestation was , because god committed the custodie and dispencing of these three years tithes to the owners themselves , who might be apt to purloin and pervert part of them to their own private uses . i appeal now to all mens consciences , whether these very texts do not unanswerably prove tithes to be no alms or arbitrary benevolence at all , but a most precise , positive , certain debt and duty , most punctually limitted in each particular ? and whether that we now usually call alms to the poor , be not a debt and duty , as rom. 15. 27. with other texts resolve it , not a meer freewill gift , which we may neglect or dispence with as we please . having cleared the text as to alms , i shall next vindicate them from the other mistakes concerning the time of tithing , and persons receiving tithes . for which end we must know , that the jews had four sorts of tithes , as the scriptures and a marglnal authors prove , besides their first fruits , amounting to any proportion from the 40th . to the 60th . pars amongst the pharisees who exceeded others in bounty , 1. such tithes as every of the laity in ●●●●y tribe of israel , who had any comings in , or increase at all , paid unto the levites , out of their annual increase that was eatable or usefull for them , as a sacred inheritance , possession and reward for their service at the tabernacle ; being the full tenth part of their increase , after the first fruits deducted : which tithes they received in kinde at their respective cities and places of abode : and if any tithe-payer would redeem or compound for them , he was to adde a fifth part more than they were valued at ; because the levites should not be cheated by any undervalues , and those who redeemed them did it only for their own advantage for the most part , not the levites ; and then they should pay for it . these are the tithes prescribed levit. 27. 30 , 31 , 32 , 33. numb . 18. 20 , to 32. which the levites and their households were to eat in every place , where they resided , as their peculiar portion and inheritance ; wherein the stranger , fatherless and widow had no share , neither were they brought up to jerusalem , nor put into any common treasurie ; and paid constantly every year . and these are the tithes which our ministers now challenge and receive by a divine right , as their standing inheritance , and the churches patrimonie : and the tithes intended heb. 7. 2 , 5 , 8 , 9. 2ly . such tithes as the levites paid to all the priests , as most affirm : or to the high priest only ( as lyra , tostatus , and some other popish authors assert , to justifie the popes right to tenths , which he challengeth and receiveth for the rest of the popish clergie in all places ) for their better maintenance and support besides their first-fruits , fees of sacrifices , oblations and other duties , being the full tenth part of the tithes they receive from the people ( due to the whole body of the tribe of levi ) numb . 18. 20. to 31. 3ly . a second tenth , which the lay israelites were obliged by god , to pay every year out of their nine parts remaining after separation of the first tenth here mentioned ; and this was likewise of all their annual increase of corn , wine , oil , cattel , sheep , honey , and things eatable ; this tithe was by gods special appointment to be carried up to the place which god should chuse , and to jerusalem in kinde , by the places that were near ; and the full value thereof in money by places more remote . which tithes and money were designed for the maintenance of their publick solemn standing feasts every year , wherein the owners , priests , levites and all the people feasted together before the lord. the residue was laid up in storehouses , treasuries and chambers together with the first-fruits and offerings for the maintenance of the priests and levites dwelling in jerusalem , having no abiding elsewhere in the countrey , and for those who came up thither in their courses and served in and about the temple ; of which some selected priests and levites who were faithfull had the oversight and distribution ; not any lay treasurers , officers or sequestrators who would be singering all our ministers tithes now , and reduce them to a publick treasurie , to fill their private purses with them . these are the tithes commanded , specified , and principally intended : deut. 12. 6 , 7 , 8 , 11 , 12 , 17 , 18 , 19. c. 14. 22 , to 28. 2 chron. 31. 6 , to 16. neh. 10. 37 , 38 , 39. c. 12. 44. c. 13. 9 , to 14. mal. 3. 10. which tithes were abolished with the jewish feasts and temple : yet the shadow and footsteps of them continued many years after in the primitive christians love-feasts , as mr. mountague proves at large . 4ly . the fourth sort of tithes which the lay israelites paid , was that for the levite , stranger , fatherless and widow , payable only every third year out of all that years increase ; after the separation of the forementioned tithes for the levites , priests and annual feasts ; which the owners kept in their own barns , and were to be eaten by the levite , stranger , fatherless , and widow , within their gates and houses , deut. 14. 28 , 29. c. 26. 11 , to 17. now in allusion to the last kinde of tithes , st. ambrose sermone in die ascentionis , st. jerome in mal. 3. st. augustine , sermo : 219. de tempore , & ad fratces in eremo , serm. 64. caesarius arelatensis , de eleemosyna , hom. 2. eutropius in the life of st. steven , c. 17 , 18. the exhortation written about an. 700. beda eccles . hist . l. 4. c. 10. agilardus contra insulsam vulgi opinionem de grandine , &c. p. 155. ivo carnotensis , epist . 102. the synod of york under hubert , an. 1194 and some others , press the payment of tithes to ministers , and giving alms , or some part of their goods to the poor , jointly together ; and some few of them stil● tithes , tributa refectorium animarum : the tribute ( not alms ) of the poor souls ; and tell us of tithes which god himself hath commanded to be given to the poor . but this they intend not , of the first sort of tithes due to the ministers of god ; but of a tenth of their remaining annual increase after the ministers tithes first paid ; as most of them expresly declare . viz. hierom. on mal. saltem judaeorum imitemur exordia , ut pauperibus partem demus ex toto : & sacerdotibus & levitis honorem debitum et decimus referamus , de sua particula ( not the ministers ) pauperibus ministrare ; and the english synod of calchuth , an. 786. with capitularia caroli magni , l. 6. c. 29. most distinctly ; decimas ex omnibus fructibus & pecoribus terrae annis singulis ad ecclesias reddant et de novem partibus que remanserint eleemosynas facient . so as there is nothing in scripture or antiquity rightly understood to prove tithes to be pure alms , as some have erroniously fancied . the second ground of this opinion , that tithes were free and pure alms , was the frequent grants , donations and consecrations of tithes and portions of tithes by several lords of mannors and lands by special charters yet extant , recited in mr. a seldens history of tithes between the year of our lord 1060. and 1250. ( in the darkest times of popish superstition ) to abbies , monks , friers , nunnes , and religious houses in eleemosynam pauperum ; in liberam puram et perpetuam eleemosynam to be distributed by these monks , or their almoners to the use of the poor pilgrims , strangers , widows , and orphans , in general , at their discretion , or particularly of such and such parishes ; and they supposing the monks to be most charitable to distribute them to the poor ; most of which grants or all were made by the consents of the bishops of the diocess and confirmed ; by them , and many of them with the assents of the patrons and encumbents of the churches . and sometimes whole churches with their tithes were thus granted and impropriated to monasteries and monks , in jure perpetual frankalmoigne , to the starving of the peoples souls , to pray for their patrons when deceased , and seed the bodies of the poor without their souls ; whence all or most of our appropriations and impropriations really sprang , to the great prejudice of ministers maintenance , and parishioners souls . upon this ground a many monks and mendicant fryers who were no part of the ordained ministry , ( just like our vagrant anabaptistical and unordained sectarian predicants now ) to rob the ministers and most priests of all their tithes , engross them into their own hands and disposal to enrich themselves and their monasteries , everie where cryed up tithes to be pure almes , which everie man might bestow where he pleased , and that themselves ( having renounced the world , and vowed povertie ) were fitter to receive and dispence them than the secular parish-priests ; and made this doctrine a very gainfull trade , whereby they got most of the best benefices of england , and a b great part of the tithes into their own possession , to the great prejudice of the church . and not content herewith , the premonstratenses and other orders procured a bull from pope innocent the 3d. about the year 1●10 . to exempt all their lands which themselves manured , and all their meadows , woods , fish-ponds , from paying any tithes at all to parish-priests or others ; that they might bestow them in alms , or on the poor of their monasteries , as they had requested them from the pope ; as the words of the bull attest : after which they invented other bulls ( condemned in our parliament by a special act ) to exempt their tenants likewise from paying tithes , under the same pretext . and this is the true ground and original of that monkish opinion , that tithes were pure alms , and that men might give them to whom they pleased : which grant of thithes to monasteries , monks , and exemptions of their lands from paying them , upon pretext of giving them in alms , to the great prejudice of the ministers ( perdenda basilica sine plebibus , plebes sine sacerdotibus , sacerdotes sine reverentia , & sine christo denique christiani , bernard epist . 240. ) was severely censured and sharply declaimed against by st. bernard and hugo partimacensis , epist . ad abbatum & conventum nantire monasterii after ivo his epistles , p. 245. ( a most excellent epistle against this practice ) the council of vienna , an. 1340. joannis sarisburiencis , de nugi● curialium , l. 7. c. 21. petrus blesensis , epist . 82. petrus clamianensis , epist . l. 1. epist . 33. and the monkish assertors of this doctrine , that tithes were pure alms , and disposable to whom the people would ; were by a pope innocent the 4th . stiled and censured in these terms , i sti novi magistrique dicent & praedicant contra novum et vetus testamentum : yea richard archbishop of armaugh complained much against these greedy unconscionable monks in his defensorium curatorum , for possessing the people with this opinion , that the command of tithes was not moral , but only ceremonial , and not to be performed by constraint of consciences to the ministers and curates , and that what lands or goods soever were given by any of the four orders of mendicants ought to be exempted from paying tithes to ministers in point of conscience ; which he refutes ; from these monks john wickliff , walter brute , and william thorp ( living in that blind age ) took up their opinion : that tithes were pure alms , and that the people might give them to whom they please , if they were godly preachers ; and their parish priest , lazy , proud , and wicked , which opinion of wickliff was refuted by b thomas waldensis as erronious , and condemned in the council of constance . this i have the longer insisted on , to shew how canne and the rest of our anabaptistical tithe-oppugners , revive only these old greedy monks , friers tenents and practices for their own private ends and lucre ; to wrest our ministers tithes from them into their own hands or disposing , and exempt their own lands and estates from paying tithes , that so we may have churches without people , people without ministers , ministers without due reverence , and finally christians without christ ; as a bernard writes they then had by this monkish sacrilegious doctrine and practice . the fourth objection ( much insisted on as i hear ) against our coercive laws and ordinances for ministers tithes , is this common mistake , that the payment of tithes to ministers as a parochial right and due , was first setled by the popish council of lateran , under pope innocent the 3d. an. 1215. before which every man might freely give his tithes , to what persons or churches he pleased ; therefore it is most unjust , unreasonable to deprive men of this liberty , and enforce them to pay tithes to their ministers now by such laws and ordinances . i answer , that this is a most gross mistake of some ignorant b lawyers , and john ( c canne ; for in the canons of this council , there is not one syllable tending to this purpose , as i noted above 20. years since out of binius and surius in the margin of sir edward cooks 2. reports , fol. 446. where it is asserted ; which error he expresly retracts in his 2d . institutes on magna charta , f. 641. the words of the council , can. 56. plerique ( sicut excipimus regulares , & clerici seculares interdum ) dum domos locant vel feuda concedunt in presudicium parochialium ecclestarum . pactum adjiciunt ; ut conductores & feudatorii decimas eis solvant , & apud eosdem elegant supremam : cum autem id ex avariti● radice procedat , pactum hujusmodi penitus reprobamus : statuentes , ut quicquid fuerit ratione hujusmodi pacti praeceptum , ecclestae parochiali reddatur . by which constitution it is apparent , first , that parish priests and churches , had a just parochial right to the parishioners tithes within their precincts before this council , else they would not have awarded restitution to them of the tithes received ; and that they had so ordered and decreed it by sundry councils and civil laws some hundreds of years before , is apparent by the 2. council of cavailon under charles the great , an. 813. can. 19. synodus ticimensis under lewis the 2d . an. 855. the council of mentz under the emperour arnulph , an. 894. can. 3. the council of fliburg , an. 895. can. 14. the decree of pope leo the 4th . ( attributed to gelasius by some ) about the year 850. the council of wormes and mentz ( about that time or before ) cited by gratian , caus . 16. qu. 1. the council of claremont under pope vrban , an. 1095. ( these abroad ) and at home in england , the ecclesiastical laws of king edgar , an. 967. c. 1 , 2. the council of eauham under king edgar , an. 1010. and his laws near that time , c. 14. and the council of london under archbishop hubert , an. 1200. ( 15 years before this of lateran . ) all which enjoyn the people to pay their tithes to their own mother-churches where they heard divine service , and received the sacraments , and not to other churches or chapels at their pleasures , unless by consent of the mother-churches . hence peirus blesensis archdeacon of bath , about the year 1170. ( 45. years before the council of lateran ) in his 62. epistle writes thus to the praemonstraticatian monks , who procured an exemption from paying tithes out of their lands , that their lands were obnoxious to tithes , before they became theirs , and were paid hitherto , not with respect of persons , sed ratione territorii : but by reason of the territory and parish precincts . and pope innocent the 3d. his decree dated from lateran , an. 1200. ( mistaken for the council of lateran ) cited in cooks 2 instit . p. 641. was but in confirmation of these precedent authorities . 2ly . the abuses complained against and reformed by this council , was not the lay parishioners giving away of their tithes from their own ministers and parish-churches at their pleasures ( not a word of this ) but a new minted practice of most covetous monks , religious houses , and some secular clerks , to rob the parish-churches and ministers of all the tithes of the lands held of them , by compelling their tenants and lessees by special covenants in their leases and bonds , to pay their tithes arising out of their lands , only to themselves and their monasteries : not to their parish churches as formerly ; which the pope and this great general council resolve , to proceed merely from the root of covetousness , ( let canne and his comrades observe it , who pretend conscience to be the ground ) whereupon they condemn , reform , this practice , null the covenants , bonds , deformations , and decreed restitution of all profits by these frauds to the parish-churches . and was not this a just , righteous and conscionable decree , rather than an antichristian and papal , as canne magisterially censures it ? 3ly . admit the parochial right of tithes first setled in and by this council ( which is false ) yet being a right established at 438. years since , confirmed by constant use , custom , practice even since allowed by the common law of england , ratified by the great charter of england , ch . 1. with sundry other a s●atutes , acts of parliament , canons of our councils and convocations ; and approved by all our parliaments ever since , as most just , expedient , necessary : yea setled on our parish churches by b original grants of our ancestors for them , their heirs and assigns for ever , with general warranties against all men , with special execrations and anathemaes denounced against all such who should detain or substract them from god and the church , to whom they consecrated them for every ; and that as sacred tribute reserved , commanded by god himself , in the old and new testament as a badge of his vniserval dominion over them and their possessions , held of him as supream landlord ; as the c council of london under archbishop hubert , in the 2d . year of king john , with another council under archbishop replain , 3 e. 3. the council under archbishop stratford with others resolve . there neither is nor can be the least pretext of iustice , reason , prudence , law or conscience for any grandees in present power , by force or fraud , to null , repeal , al●er this ancient right and unquestionable title of our ministers to them now ; and set every man loose to pay no tithes at all , or to dispose of them how and to whom they will at their pleasure , to destroy our churches , ministers , parishes , and breed nothing but quarrels and confusions in every place and parish at this present , when all had now need to d study to be quiet , and to do their own business ; and not to disturb all our ministers and others rights without any lawfull call from god or the nation . which unparalleld incroachment on our ministers and parish-churches rights , if once admitted , countenanced , all the people in the nation by better right and reason may pull down all the fences and inclosures of fields , forests , or commons made since this council ; deny , substract all customs , impositions , duties , rents , payments publick or private imposed on , or reserved from them since that time by publick laws , or special contracts , and pay all their rents , customs , and tenure-service● , to whom and when they please ; which our grandy late army-purchasors of kings , queens , princes , bishops , deans and chapters lands , with other opposers of tithes may do well to consider for their own advantage and security , their titles to them being very puny , crazy , disputable , in comparison of our ministers to their tithes . now whereas a thomas walsingham , randal higden a monk of chester in his polichronicon , and henry abbot of leycester write ; that the general council of lyons in france ) under pope gregory the tenth , an. 1274. decreed ; ( what others ignorantly attribute to the council of lateran aforesaid , an. 1215. ) v● nulli homini deinceps licea● decimas suas ad libitum , ut antea , liceat assignare , sed matrici ecclesiae omnes decimas persolverent : which seems to imply , that before this council every man might give his tithes from the mother church to whom he pleased , notwithstanding the council of lateran and innocents decrees . i answer , 1. that there was no such canon made in this council , as these ignorant monks mistake , which is undeniable by the acts and canons of this council , printed at large in binius , surius , and other collectors of councils ; but only one canon , against clergy-mens alienation of the revenues of the church ; and another against the vsurpation of the churches revenues by patrons in time of their vacancy : which have no affinity with that they mention ; which if true , then that which canne and others object , that the council of later an made this inhibition , and took away this liberty of disposing tithes at pleasure from the parishioners , is false , as i have proved it . secondly , that from this mistake of these monks it was ( as mr. b selden probably conjectures ) that william thorp ignorantly affirmed , that one pope gregory the tenth first ordained new tithes first to be given to priests now in the new law. john canne to manifest his great ignorance both in history and chronologie , in his second voice from the temple , p. 13 , 14. writes thus . before the council of lateran , which was under innocent the third , any man might have paid his tithes to any ecelesiastical person he pleased ; but by that council it was decreed , that tithes should be paid to the parochial priest : ( which i have proved a grosse forgerie ) and then he addes , william thorp saith , that pope gregory the tenth , was the first , that ordained tithes to be paid to priests , in the year 1211. fox , p. 494. wherein , 1. he mis-recites thorps words , who speaks not of tithes in general , but only of new tithes : not antiently paid by the jews , nor prescribed to them by god. and is this square dealing ? 2ly . he subjoyns the time ( which thorp and master fox do not , ) referring this decree of gregory the tenth , to the year 1211. which was four years before the council of lateran , by his own confession and falls within the popedom of ●nnocent the third , and is no less than 63. years before the council of lyons under gregory the xth. and his papacy ; there being no less than seven popes intervening between this innocent and gregory , as platina , onuphrius , in their histories of popes lives , and binius , spondanus , oxenetius , matthew westminster , the centuries of magdenburg , mr. fox himself and heylin affirm . and most certain it is , that neither this pope gregory , nor the council of lyons under him , nor of lateran under innocent , made any such decrees concerning tithes , as canne here boldly asserts ; and with these two forgeries , he most impudently concludes , the payment of tithes is popish , nothing more certain , ( when as nothing is more false or fabulous ) and so within the 2d . article of the covenant of the two nations ( nothing more untrue , both in the intentions and explanations of the makers and takers of that covenant , as their several ordinances for tithes both before and after it demonstrate ) which many have sworn ( not he nor his confederates , or else perjured with a witness , if they have done it , in every clause thereof ) to endeavour the extirpation of superstition and all kind of popery , ( therefore of all monkish , popish substractions of , and exemptions from payment of tithes to their parochial ministers fore-recited , invented , granted by popes , and real popery ) and therefore as it is a case of conscience ( for those who have taken the covenant to pay tithes , not for any man whatsoever , especially covenanters to retain them ) so men ought to be carefull either how they press it , or practise it . so this father of lyes and forgeries concludes against all truth and conscience , and dares aver to those he stiles , ( let himself determine quo jure ) the supream authority of the nation , the parliament of the common-wealth of england , to engage them sacrilegiously to rob all our ministers both of their rectories , tithes , ministery at once ; to starve and famish ( they are his own uncharitable anabaptistical words , p. 1 , 2. ) these antichristian idols , which if they neglect speedily to do , he more than intimates ( in his epistle to them , and let them and all others observe it ) the lord ( you may guess whom he means ) shall lay them aside , as despised broken idols and vessels in whom his soul hath no pleasure : like those who sate there before them : just john of leydens doctrine and practice . it is storied of sacrilegious philip of macedon ( by a polybius and others ) in aras et templa sae viit , ipsos etiam lapides infringens , ne destructas aedes posthac restitui possint , and that to raise monies to pay his all-devouring army ; and of dicaearc●us ( his atheistical general , as impious as his soveraign ) that returning victoriously from sea , he built two altars , one to impiety , the other to iniquity , and sacrificed to them as to gods. certainly b john canne , who would have all our churches razed to the ground , and not a stone of them left upon a stone unthrown down , that they might never be built again , ( the true voyce of a son of edom and c babylon ) and all our ministers rectories , tithes , food and maintenance , whereby they are fed and kept alive , taken away by the magistrates , ( and that to maintain the army and souldiers , as some design ) would be a very fit chaplain for such a sacrilegious king and general ; and a fit priest or minister for these two infernal deities of impiety and iniquity , the only gods , which too many pretended saints and anabaptists really serve , worship in their practice . but let canne with all his impious , unrighteous , seduced disciples , patrons , remember that blessing which dying moses , that man of god , ( a better president , general for christians to follow , than these pagan atheists ) bestowed on the tribe of levi ( a extending to all true ministers of the gospel now ) with his bitter imprecation against all who invaded their substance , function , or rise up against their office , recorded thus for their shame and terror , deuter. 33. 1 , 8 , 9 , 10 , 11. this is the blessing wherewith moses the man of god blessed the children of israel before his death . and of levi he said , let thy vrim and thy thummim be with thy holy one : for they have observed thy word , and kept thy covenant . they shall ( or let them ) teach jacob thy judgements , and israel thy law : they shall put incense before thee , and whole burnt sacrifice upon thine altar . blesse o lord his substance , and accept the work of his ●ands : smite through the loyns of them that rise up against him , and of them that hate him , that they rise not again . which i shall recommend to john canne for his next text , when he preacheth before his fraternity of anabaptistical tithe-oppugners , and church-robbers ; to all injurious substracters of their ministers tithes , and professed enemies to their calling . and so much for the third proposition . chap. iv. i now march to the 4th . proposition , that our ministers tithes are really no burthen , grievance or oppression to the people ; but a just antient charge , debt , annuity or duty , as well as their landlords rents , or merchants poundage . that the abolishing of them , will be no real ease , gain , or advantage to farmers , lessees , and the poorer sort of people ( as is falsely pretended ) but only to rich landlords and landed-men , and a loss and detriment to all others . there have been divers clamorous petitions of late against tithes , subscribed by many poor people , labourers , servants , apprentises , who never were capable in their estates to pay any ( not by the nobility , gentry , and freeholders of the nation , or the generality of those whose estates are most charged with them , who repute them no burden nor grievance , and desire their continuance ) as if they were the very bonds of wickednesse , the heavy burdens and yoak , which god himself a by an extraordinary call , hath called forth some in present power speedily to loose , undo and break , isay 58. 6 , 7. to which they allude , and much insist on , when as it is most clear , that this perverted text was never once intended of tithes , which god himself imposed on his people , as a just reserved rent and tribute due unto himself and his ministers , and adjudgeth it plain ( b ) robbing of god to substract , much more then to abolish , and those who press the abolishing of tithes from this text , may with much more colour urge it against all landlords rents , annuities , tonnage , poundage , the antient customs of wool , woolfels , leather , tinne , lead , which they and their ancestors by their tenures and our known laws have paid time out of mind : and presse those in power to expunge these texts out of the very gospel , as apochryphal and burdensom , mat. 22. ●1 . render to caesar the things that are caesars ; and unto god the things that are gods ( a clear gospel-text for the payment of tithes , which are gods own tribute and portion , levit. 27. 30 , 32. mal. 3. 8 , 9 ) and rom. 13. 7 render therefore to all their dues , tribute to whom tribute is due , custom to whom custom , &c. against both which they directly petition , as the premises demonstrate . this calumny and wresting of scripture being removed , i shall thus make good the first branch of the proposition . i have already manifested by undeniable antiquities , laws , records , that tithes were freely given to and setled on our church and ministers , by our pious kings munificence , charters , laws , with the general applause and consent of all the nobility and people , upon the very first setlement of religion in this island , many hundred years before we read of any publick taxes for defence of the realm , or maintenance of the warres by land or sea , the first whereof was a dane-gelt ( first imposed by common consent of the lords in parliament , an. 983. ) or before the antientest yet continued cust●me on wool woolfels and skins exported , first granted by parliament in 3 e. 1. anno dom. 1276. at least 500. years after the first extant grant , law and setlement of tithes in perpetuity , as a divine duty , rent and service for the necessary maintenance of gods ministers and publick worship . this most antient , annual rent , charge or tribute unto god , hath inviolably continued in all publick changes and revolutions of church and state ; bri●ons , saxons , danes , normans , english , papists , protestants , conquerors , invadors , right heirs , and lawfull purchasers , intruders , disseisers , less●es of all sorts , whether publick persons or private , maintaining , consirming , rendring their tithes successively , as a divine and sacred quit-rent due to god , wherewith they came charged into the world , till they departed out of it ; laying down this for a principle of divinity , law , equity ; b that god alone bath given to every man the lands and all he holds and possesseth , whereby he gains his food and living ; and therefore out of the land and trade , whereby every one gets necessary supply for his body , he ought to contribute a tenth and tribute towards the service of god , and salvation of his soul , much better than his body ; as augustine in his 229. sermon . tom. 10. and the antient saxon canons of an uncertain time and author resolve . there was no purchaser , heir , inheritor , farmer , tenant , or lessee of lands in our whole nation , that paid tithes out of it , since tithes first setled in this kingdome ; but he inherited , purchased , took and held his lands charged with tithes ; whence our a law-books resolve , that no lay-man can by the very common law of england , allege any custome or prescription , for not paying tithes but only a modus decimandi in recompence of his tithes ; which he may in some cases plead , because grounded on some antient contract and a valuable consideration in lieu of tithes . ; moreover , as all men took their purchases , farmes , leases or inheritances , by descent thus charged ; so this charge was universally known to all purchasers , lesees , and the full annual value of the predial tithes they pay out of their lands , or leases , abated them in their purchases , rents , fines , by the venders and lessers , of purpose to defray the publick necessary annual charge ; which if the lands had been tithe-free , had been proportionably raised , to the common value of the tithes , in the purchase ▪ moneys , fines , or rents ; and will be so by every seller of lands , and land-lord , when ever tithes be suppressed . this being a clear undeniable truth , which every rational man must subscribe to ; it is certain , no person this day living , complaining or not complaining against tithes , can in verity , equity , justice , reason , repute or call them , either an unjust or oppressing yoak , bond , burden ( as many ignoramusses do , without sense or reason ) nor any burden or charge at all to him , since he had , or rather hath the full annual value of them allowed him in his purchase , fine , or rent , by him that sold or leased his lands unto him . and although it be true , that in such tithes as the earth doth not naturally produce without labour ( as it doth grasse , wood , fruits , ) viz. corn , hops , saffron , woad , and the like , the minister enjoyes the tenth of the husbandmans increase , seed , labour and costs in tillage and improvement ( the great objection against tithes as an heavy burthen , and oppression ) yet all this pretended great cost and charge ( except only in cases of improvements ) was altogether , or for the most part allowed and defalked in the purchase , rent , or fine ; which if tithe-free would have a been , ( and when made tithe-free , will be ) raised to the full value of the tithes , even one years purchase more in ten sales , and 28. rent more in every pound each year upon lease● , as all understanding men knowing what belongs to purchases , sales of lands or leases must acknowledge . and that farmer , purchaser , or improver of lands , who deems not his faithfull ministers prayers , preaching , pains , and gods blessing on his seed , crop , estate , soul , family , b promised and entayled to the true payment of tithes , and are only procured by his ministers prayers , without which his seed , crop , and all his estate would be blasted with a curse , & amount not to a tenth part , of what he now enjoys by gods promise and blessing by paying tithes , and his ministers prayers ; deserves not the name of a rational man , much lesse of a christian ; and can expect nothing but gods curse upon all he sowes , plants , enjoyes , instead of a blessed crop or harvest . all which considered , i appeal to any christian , or rational mans conscience , whether tithes be any such heavy , oppressing , intollerable , discouraging yoak , bondage , burden , oppression as some now declaim them , which gods chiefest saints before the law voluntarily rendred without murmuring , and chearfully vowed , paid unto god without a law , and his antient people rendred without murmuring ( though double to our tithes now ) by an express law , during all the levitical priesthood , and all our ▪ own ancestors , as well protestants as papists , have for so many hundred of years chearfully rendred without dispute , and all now living came charged with into the world , and were thus allowed the value of them in their purchases , fines , and leases . and whether all tithe-payers have not far more cause to petition against all old and new rent-services , rent charges , annuities , quit-rents , statutes , debts , wherewith they were charged by their ancestors grants or contracts , and of all the antient customs for merchandize for defence of the seas of realm , as intollerable oppressing burdens , yoaks , grievances ( as the levellers and anabaptists in some l●●e printed papers stile all customs , tonnage , poundage , impositions whatsoever , as well as tithes , our excises , or monthly taxes , of new illegal formation , as well as imposition ) than thus to murmur , complain , petition against their predial tithes , our ministers chiefest livelihood , except in cities which have no tillage , woods , or meadows ? and so much briefly for proof , that tithes are no real grievance , burden , oppression , to gods people ; especially since orignally granted and commanded by god himself , whose commandements are not grievous , 1 john 5. 3. and whos 's heaviest yoak is easie , and burden light , matth. 11. 30. and those new-saints , who shall think otherwise of this divine commandement , yoak , and burden of tithes , under the gospel , give the gospel it self and christ the lye herein . for the 2d . branch , that the abolishing of tithes will be no real ease , gain , or advantage to farmors , lessees , and the poorer sort of people , lyable to pay tithes ( other poor being not concerned in the controversy , whose poverty it self ex-exempts them from this surmised grievance ) but a gain and benefit , only to rich landlords and landed-men , is apparent by the premises . for no sooner shall tithes be abrogated , but every landlord will raise the full annual value of them in his annual rents , or fines , and exact more for them from his poor tenants , farmers , lessees , than they might have compounded for with their ministers : and where then is their expected gain , or ease , wherewith they are deluded by impostors ? as for the rich landlords , they complain not of tithes as a burden , and need no exemption from them : and as all predial tithes now really issue out of their inheritances charged with them in perpetuity , who therefore abate , allow the full value of them to their farmers and tenants in their fees and rents , by way of defalcation , they being in truth the greatest and most considerable tithe-payers , not the poor farmers , or under tenants : so their inheritances only will be much improved , augmented by tithes abolishing at least one part in ten ; whiles the poor ministers and families shall be starved , and the tenants then more racked by the landlords than by the ministers now . and this is the godly goodly ease this saint-like project will effect , if put into execution , by which none will be real gainers , in their temporal estate , but those who have inheritances ; and all losers in their spiritual estate , by the losse or great discouragements of their ministers , hebr. 13. 17. this will appear by the practice of some greedy land-lords of old , thus recited , condemned in this decree of the council of lateran under pope innocent the 3 d anno 1215. in aliquibus regionibus , &c. ( i will english it , that our country farmers may the better understand it , ) in some countries there are a stupid ( or mungrel ) sort of people who living according to their custom , although they have the name of christians ( i doubt canne will say they were anabaptists , and his godly predecessors ) some lords of farms ( or lands ) let them out to these men to manure ( ut decimis defraudentes ecclesias , majores inde redditus assequantur ) that by defrauding the church of tithes , they may gain the greater rents from their tenants ( equivalent no doubt to their tithes , where then is the tenants gain by any hoped exemptions from tithes ? ) being willing therefore to provide remedy for these prejudices , for the indemnity of churches , we ordain that the landlords themselves shall commit their farms to be leased to and tilled by such persons , and in such sort , that without contradiction they may pay tithes to churches with integrity ( or their intire tithes without any deduction : ) and if there shall be need , let them be thereto compelled by ecclesiastical censure , for these tithes are necessarily to be paid , which are due by divine law , or approved by the custom of the place ( though not within the letter of the divine law , is the councils meaning , not any modus decimandi of ought within gods law , against which no custom can or must prescribe ) let all country-men learn from hence , what they will get by abolishing tithes , if voted quite down . nay let them consider well , whether the real designs now on foot , prosecuted by some army officers and souldiers , be not to vote down tithes , just as they did the crown lands ( formerly a reputed sacred , and incapable of any sale , because the common standing inheritance of the whole realm to defray all ordinary publick expences in times of peace and war , to ease them of all subsidies and taxes whatsoever , except one in three or four years upon extraordinary occasions , granted in full parliament for their safety ) even to vote them only from the ministers , and get them into their own hands , to help pay themselves and the army , under pretext to ease the people in their taxes ; and yet continue their taxes still upon them in the same extream ( or an higher ) proportion as heretofore , though they take their tithes to boot , without easing them one farthing in their contributions , as in case of the kings , princes , bishops , deans and chapters lands . surely these officers and souldiers who pretend so much liberty and ease to the people in words , and still so oppress them in deeds , as not to ease them one penny in their former unsupportable taxes , excises ( which their ancestors never knew nor paid ) under which they have for some years groaned , though all ireland be now reduced , england in peace within it self , and scotland under contribution , and take upon them to impose such illegal taxes now without any parliament by their own super-regal authority , transcending all presidents of our kings and their councils out of parliament , can never be presumed to tender their ease and gain so much , as to permit them or their land-lords , to put up into their own private purses so great and constant an annual revenue as their tithes amount to , unto which they have neither legal right nor title , but will appropriate it to themselves ( as they have done church-land and crown-land too ) for their future pay , or past arrears ; and some of them have confessed so much . and which then think you will prove the better tithe lords , ministers or souldiers ? for the third branch : that the abolishing of tithes , will be a loss and detriment to all others , excepting land-lords , and landed men ; i shall thus demonstrate . 1. it will be so to all our ministers and their families , tithes being their principal livelihood . 2ly . to all such colleges , hospitals , corporations , schools , all or part of whose revenues depend on appropriated tithes and rectories , and to all their farmers and families . 3ly . to all impropriators and their lessees , which are very many ; there being by a mr. cambdens and others computation , 9284. parishes in england , whereof 3845. ( of the best value , for the most part ) are impropriated or appropriated . and the abrogation of tithes without giving competent recompence to all impropriators , as well body politicks as natural and their lessees , ( which how it can be done now bishops , deans and chapters lands devoted and voted once for their satisfaction , are sold to pay the souldiers , i cannot yet discern ) will ruine many colleges , hospitals , schools , with other corporations , and thousands of families depending on them . 4ly . all tenants and farmers will be losers by it , in their estates , as well as souls ; for then the land-lords will raise the full improved value of their abolished tithes in their fines and rents ; and if they have a godly able minister to instruct them for their salvation , and spiritual weal , they must hire and pay him out of their own private purses only , while their land-lords or others purse up their tithes whereon now their ministers live without further charge unto them ; and which is more chargable , they must pay their ministers share of taxes and other publick payments to boot out of their own purses and estates , which now are defrayed wholly by ministers themselves : and so instead of hoped ease , by abolishing tithes , they shall but draw a causless perpetual charge on themselves and their posterities , as our new projectors have done , by the sale of all the crown lands and revenues to themselves , and their friends and souldiers at easie rates , to enrich themselves , which should have defrayed all publick ordinary charges as they ever have done , which now must be raised out of the peoples private purses only , whiles these new statesmen and souldiers purse up and enjoy the publick revenues which should defray them ; and tax the impoverished nation at what extraordinary uncessant rates they please , and then dispose of them as their pleasures , when levyed to themselves and their creatures ; the only way to make our taxes both easeless and endless , to the peoples utter ruin , and their own extraordinary enriching by their spoils . 5ly . the poor people in every parish will lose the charitable relief they receive from their ministers , who in many places were and still are a grest relief to the poor and impotent by their liberal charity and a hospitality ; now much decayed by heavy and endless taxes , and unconscionable substractions of their tithes , by sectaries , souldiers and lawless covetous earth-wormes . 6ly . i must truly inform and tell all such farmers , tenants and other deluded countreymen , who think to gain much ease and profit , by the abolishing of tithes for the future , they shall soon repent of , and be doubly burthened hereafter to the uttermost improved value of them in the augmentation of their taxes to the souldiers , who will be harder new iron land-lords , tithe-lords to them , than their ministers now are . this was st. b augustines observation long ago , recorded by c gratian , d bochellus with many others , and made good by many practical experiments in former and latter ages : his words are these . our ancestors did therefore abound with plenty of all things , because they gave tithes to god , and rendred tribute to caesar . modo autem quia decesserit devotio dei , accessit indictio fisci . nolumus partire cum deo decimas , modo tollitur totum . hoc tollit fiscus quod non accepit christus . that is , but now because our devotion to god ( in paying tithes ) is departed , the sequestration of the exchequer is come , ( both on tithes and lands ) we would not pay our tithes unto god , now the whole is taken away ( in taxes and sequestrations ) the exchequer sweeps away that which christ doth not receive . and how many have found this true in our dayes , by sequestrators and swordmen , who have sequestr●d all the profits of their lands , as well as their tithes , and the ministers tithes and glebes to boot ? he addes . this is a most just custome , that if thou wilt not give god his tenth , thou shalt be reduced to a tenth of thy estate , et dabis impio militi , quod non vis dare deo et sacerdoti and thou shalt be forced to give that to a wicked souldier , which thou wilt not give to god and thy pious minister . ; this the whole synod . of lingon in france , anno 1404. declared for , and observed as a truth in those daies . and angelus de clavasio in his summa angelica tit. decima sect . 20. in his time . petrus blesensis , arch deacon of bath ( who flourished about the year of our lord 1160. ) writes thus to the cistertian monks , who had then procured from the pope , a bull of exemption from paying tithes out of the lands and possessions of their order , epist . 82. ad cistercienses . you know that covetousness is the root of all evil : yet it is said , and we relate it with tears , that this mother of transgression , this mistris of ambition , this captain ( or ringleader ) of iniquity , this wagoner of mischief , this cu●●broat of vertues , this original of sedition , this sink of scandals , hath dared to break in even to your congregation ; the vo●es and tongues of all men would be loosened into the commendation of your sanctity , if you did not forcibly snatch away that which is anothers ; if you did not take away tithes from clergy-men . this is a convectio ( or rapine ) little enough , but that which doth not a little dishonest your life . by the testimony of the scriptures , they are the tributes of needy souls . and what is this injurious immunity that you should be exempted from the payment of tithes to which the lands were subject , before they were yours , and which are hitherto rendered to churches , not out of respect of persons , but by consent of the territory ( mark now the just punishment upon them , for this their covetousness and exemption from tithe-paying ) milites galliarum sibi jus decimarum usurpant . &c. the souldiers of france usurp to themselves the right of tithes , and have no regard of your privileges : eas a vobis potenter extorquent : they extort them from you by the power of the sword. adversus eos debetis insurgere , non adversus clericos , aut ecclesiasticos clericos . you ought to rise up against them , but not against clergy men , or the churches of clergy-men . laurentius bochellus recites & inserts it into his decret . eccles . gall. l 6. tit. 8. c. 19. p. 966. printed an. 1609. from which authorities , i must tel all country farmers and others , now busling to exempt themselves by the power of the souldiers from paying their antient due setled tithes to their ministers , that they shall at last but only change the hand , and be enforced to pay tithes with a witness to the souldiers , even by obtaining their desires . whiles i was a late close prisoner in pendennys castle in cornwall under souldiers ( i never yet knew why ) i heard some officers there ( who had purchased crown-lands in cornwall , not for mony , but arrears of pay ) amongst other their new projects oft times peremptorily saying , we will have all tithes put down ; whereupon i told them , they should have done well to have added saint james his advise to their peremptory words and wills ; which he much censures ; by saying , as they ought to do : if the lord will , we will do this or that , james 4. 13 , 14 , 15 , 16. which i thought they durst or could not subjoyn to their former words , because it was both against the will and command of god , that ministers tithes should be put down , especially by souldiers , who received far above the tenth part of them in monthly taxes for their pay ; and from whose practice of receiving constant pay for their military service , the apostle proves the lawfulness of ministers tithes and salaries under the gospel , 1 cor. 9. 7. after which discoursing merrily with them , i told them , i conceived the true reason , why they and other officers formerly for tithes and ministers , were now so eager against both , was , because most of them had lately purchased so much crown , bishops , deans , and chapters lands charged with tithes , that now out of mere covetousness they would pull down tithes , to hook them into their own purses from the ministers , and though they were never purchased by them in their particulars to improve their over cheap purchases , to the highest advantage ; and because others should not blame them for it , they turned preachers themselves , that they might claim some seeming right to their own and others tithes , and save the charges of a minister . at which they gave a silent blushing smile , without a reply . not long after , about the beginning of january last there came a petition ready drawn to the castle , from the general council of the army officers , sitting at st. james's ( as the souldiers themselves informed me ) directed to those , who then were stiled , the parliament of the common-wealth of england , and supream authority of the nation : though those who sent it knew the contrary , the supream power lay in others hands ; the effect of which petition was , for the total abolition of tithes of all sorts , as a jewish and antichristian bondage and burden on the estates and consciences of the godly ; and that for the future they and the people might not be insnared or oppressed with tithes , or any forced maintenance to the ministers , or any thing like it in the stead thereof . this petition all the officers and souldiers in the garrison by beat of drum , upon the change of the gards , were summoned three several mornings , ( just before my chamber window ) to subscribe , together with a printed letter sent from the said council of officers , to all the garrisons and souldiers in england . scotland , and ireland , concerning the heads of their intentions and designs then on foot ( and since executed ) desiring their opinions of , and concurrence with them therein by their subscriptions . this letter with the petition against tithes , were both read together to the souldiers three several mornings , who at the close every morning , gave two or three great shouts ; and afterwards subscribed both the letter and petition . one ensign and two commen souldiers ( who had formerly read the worcester petition for tithes , which this was to countermine ) though they readily subscribed the letter , yet refused to sign the petition ; because they thought it very unreasonable to take away ministers tithes altogether , and provide no other maintenance in lieu of them ; for which they were threatned to be turned out of the garrison and cashiered ere long ( as i was informed by other souldiers ) all the rest subscribed it , and divers of them against their consciences ( as they confessed to me ) because they durst not displease their officers , nor those who sent it to them . some officers and souldiers of the castle ( who were most against all publick ordinances and ministers , never resorting even to their own meetings , and unordained speaking chaplains in the castle ) were sent and imployed into the country to get country-mens subscriptions to the petition against tithes , in the name of the well-affected godly people in the county of cornwall ; as if it proceeded from the country-men , not the officers and souldiers . in which service , these active stirring spirits were very industrious in all parts to procure hand● to this petition , seducing divers to subscribe it , by misinforming them , that it was only against impropriators tithes ; which some honest religious gentlemen , substantial freeholders , and grand jury-men of the country being informed of , drew up a petition ( in the name of the gentry , freeholders , and others of the county , for the continuance of tithes and ministers setled maintenance , subscribed with many hands , and presented by the grand jury men to the justices at their general quarter sessions , to send up to those then in power , as the desire of the gentlemen , freeholders , and the generality of the county ) which petition ( as i have been informed ) was presented accordingly by one of the justices , by order from the bench , though one of his companions when it was delivered by the grand jury to him to present to the bench , had the impudence to tear the petition in pieces in open court , before he acquainted his associates with it ; for which he received a publick check . after the souldiers subscription of the foresaid petition against tithes in the castle , the like whereunto ( as some souldiers acquainted me ) was sent to most other garrisons and counties to subscribe , ( by which we see whence such and other petitions originally spring ) i demanding the reason ( of two or three souldiers who were ingenuous ) why they were so eager against ministers tithes , since they were ( spiritual ) souldiers as well as they , and themselves received above the tithes of their tithes in taxes for their pay ? who returned me this blunt clamorous answer , that they conceived the true reason of it was , that their officers intended to have the tithes themselves , or at least the full value of them in taxes for their pay ; that so the people much impoverished and complaining of their heavy taxes , might be able to hold out the longer to pay them , being seemingly eased by the souldiers in their tithes , though they took them all out again in their increased monthly contributions ; and that this was the private talk and opinion they had of this petition amongst themselves , but they must not speak of it in publick to any . i am not apt to be suspicious of any mens actions or designs , unlesse i see some probable grounds of inducement ; but if this be one principal design of the officers and souldiers present stickling against ministers tithes , to get them into their own hands in kind , ( as they have done much of the bishops , deans , chapters and crown-lands , & the rest in monies in their sales for their arrears & pay ) or at least to fetch them out of the peoples purses in doubled or augmented taxes , equivalent to their tithes in value , or exceeding them , ( as the premises perswade me to incline to ) the ease and gain either promised to , or expected by the people upon the abolishing of tithes , wil prove but a mere delusion and cheat at last ; and instead of easing them , will only double , treble and augment their heavy intollerable taxes ( now imposed and disposed too by the souldiers themselves alone , beyond all presidents of former ages , or kings of the worst edition ) and continue them the longer on their broken estates and drained purses . which will be but a most just , deserved divine punishment on them , for detaining their ministers tithes , as the forecited authors resolve . whereas if these saint-seeming officers and souldiers , so much pretending the peoples ease and weal , would cast off the veil of dissimulation , and really ease the people in good earnest out of conscience and justice , they should do it , as i told them , by disbanding all unnecessary garrisons ( mere useless toyes to secure the country either from an invading or pillaging enemy by sea or land , as i have made many garrison-souldiers acknowledge by unanswerable demonstrations ) disband their long ▪ continued army and forces , kept up on the people 's drained purses to their undoing ( for what ends the very blindest men now see ) put the peoples necessary defence when there is occasion into their own hands and elected militia , and abolish all these heavy incessant monthly contributions , taxes , excises so long continued on them , to maintain the army and inrich the officers ; being the peoples sorest grievance ( not ministers tithes , which few count a burden , and then upon mere mistakes ) which late created monsters , ( unknown to our fore-fathers , who knew none but tenths , fifteenths , and subsidies duly granted , one or two in several years ) will in short time eat out not only our ministers and peoples tithes , but the remaining nine parts too , and leave them most miserable beggers in conclusion , without any food or provision for their souls or bodies : and no other magistracy , ministry , government , laws , liberties , privileges , but what the army . officers and souldiers , ( their late pretended humble servants , but now their supream lords and masters ) shall out of their mere grace and favour allow them , as their conquered vassals , as many of them are not ashamed even publickly in my hearing , as well as others , for to stile our own enslaved nation , as well as scots and irish . and then they shall all lament their folly when too late , in concurring with these swordmen to ab●●ish their ministers tithes , in the old poets elegie , in a like e●se as ours , impius haec tam culta novalta miles habebit ? barbarus has segetes ? en quò discordia cives perduxit miseros ! en queis consevimus agros ! a suidas records of leo the emperour , that when on a time he commanded eulogius a learned philosopher should have a liberal princely reward bestowed on him● ▪ a great officer and courtier standing by said , that mony would be better bestowed for the maintenance of souldiers , to which the emperor replyed , nay , i would rather it might be brought to pass in my time , that the riches now bestowed upon souldiers , might be given to maintain philosophers . and i suppose all rational wise men now will be of the same mind concerning ministers , and rather they should enjoy their tithes and glebes , than souldiers and buff-preachers . all which out of true affection to our ministry and my native country , without any private design to scandalize the souldiers , i submit to all prudent mens consideration , who by this will be able to judge of the truth of this proposition , without further proof . in the b officers printed proposals . , august 13. 1652. to those they then stiled , the supream power of the nation ; i found the first of all to be , the abolishing of all tithes , as an unequal , troublesom and contentious way of maintenance , respect being had therein to others rights , but not to the ministers : who have the only ture , proper , legal right unto them ; and this to propagate the preaching of the gospel● i profess when i read it in the diurnal , i told some souldiers who brought it me to read in pendennys , 1. i could not possibly conceive , that the putting down of ministers tithes , should be a means to propagate the preaching of the gospel , but rather to suppress it , the very scripture resolving the contrary , neh. 13. 10 , 11 , 12. and 3 chron. 31. 3 , &c. and the heathen poet concluding , quis enim virtutem amplectitur ipsam , praemia s● tollas ? 2ly . that i wondred men professing conscience , justice and religion , should have more regard to impropriators and others rights to tithes , who had no original right at all unto them , but only by popes bulls and dispensations , and did no service for them , without any special regard to ministers rights , who had only a due and true divine and human right to them , and received them as due wages for their ministry : i doubted , the only cause was , because they or some of their friends were owners of lessees of some impropriations , which they were loath to part with for the peoples ease , or give in to the church , without a considerable recompence . 3ly . that the suggestion of the unequal , troublesom and contentious way of tithes , was a very strange and daring objection against the very wisedom and justice of god , who instituted and prescribed them to his own chosen people : against the wisdom , justice , prudence of our own , and all other christian kings , states , parliaments , churches , that have at first pitched upon , and so long continued , established by successive laws and edicts this way of maintenance as most equal ; rich and poor paying a tenth alike according to the greatness o● smallness of their estates , and the poor farmer and tenant paying them out of his landlords estate , as allowed in his rent or fine , not out of his own private purse alone , being more equal than any taxes or excises for the armies pay . as least troublesom to the ministers at least , who were only at the cost and trouble to carry in their tithes at harvest , when cut and severed from the crop to their hands , to prevent the trouble of plowing , sowing , weeding , mowing , reaping , gathering , which might divert them from their studies and ministry : and as little troublesom , or not over-troublesom at least , it is to the husbandman , who sows , cuts and makes it up together with his own , and then only severs it out , and is not now bound to carry it into his ministers barn , much less to thresh , cleanse and sever his corn , wine or oyl , and other tithes , and carry it to hierusalem , and the treasuries of the priests and levites at his own cost ; as the a israelites were obliged by god to do : which these officers ▪ ( had they lived amongst them , and payed a second tenth , as well as a first , and first-fruits besides ) would have petitioned god himself to abolish , as a troublesome way of maintenance , which they could not brook , though the godly israelites and jews repined not against it , but chearfully brought up their tithes to the priests treasuries as they were enjoyned . and as no waies contentious or litigious in it self , were people as just and conscionable to pay their tithes ; there being many parishes in england , ( and that wherein i live one ) wherein i never heard of any sute or quarrel betwixt the ministers and parishioners for tithes , there being farre more sutes and contentions for just rents , annuities and debts throughout the nation than for tithes ( at least ten for one in proportion ) before these late contentious lawless times , when many unconscionable , unrighteous wretches ( pretending religion , to cover their fraud , covetousness and oppression ) will pretend conscience for not paying their very rents , and debts , as well as tithes : and such who have so little grace or fear of god as to contend with their ministers for their just tithes , will be altogether litigious towards them , for any other annuity , or setled way of maintenance that can be devised in lieu of tithes , seeing nothing will content such perverse and contentious wretches , but a liberty to pay their ministers only what they please , and that in conclusion shall be just nothing , as their subsequent petitions and present practices now manifest to god , angels and men . and i doubt the change of this antient , known , long approved certain maintenance by tithes , to any other certain or uncertain way , will create more sutes and troubles among people , than ever our tithes did since their first institution . this was my subi●●n opinion of their proposition , when i first read it ; and shall serve for a publick answer to it now , if any insist upon it to prove tithes inconvenient and burdensom to the people , and therefore sit to be totally abolished . the main objection , i ever yet a read or heard against tithes , is this , that tithes are a great discouragement and hindrance to husbandmens industry and improvements ; since ministers must have not only the tenths of their lands , as they found them , but likewise of their crop , labour , industry and improvements , which is now ( writes canne and others more largely ) one of the sorest burthens and greatest oppressions and tyranny that lies upon them , and discourages many from improving the lands to the publick prejudice . i answer , 1. that this objection no waies concerns soldiers , weavers , tailors , tradesmen , townsmen and other mechanicks , who are the most and greatest sticklers and petitioners against tithes ; but only husbandmen and countrey gentlemen and farmers living upon tillage , very few of which ( not one of a thousand ) ever yet petitioned against tithes , as such a grievous oppression ( at leastwise as a farmer ) for the burdensomness of tithes , but only as an anabaptist , or other sectary , out of hatred and opposition to our ministers callings or persons . and till the generality or major part of the gentry , yeomanry and country farmers in each county petition and declare against their predial tithes as such an intollerable grievance , no officers , soldiers , citizens , anabaptistical mechanicks , and busie-bodies in other mens callings and grievances which concern them not , are no waies to be heard , countenanced or credited in this particular , by any powers whatsoever in point of justice or prudence . 2ly . the payment of tithes , never yet discouraged any person , either in the land of canaan , england , or other countreys , ( at least not any considerable number of men , or any that had either true wisdome , grace , honesty , or love to god and the ministrey ) from any sort of tillage or improvement whatsoever out of which tithes are paid , the gain by the good husbandry and improvement being abundantly recompenced in the nine parts , over and above the tithes . and therefore till the objectors can make good their allegation , by presidents of considerable number of wise , godly men and others , discouraged from tillage and improvements meerly by the payment of predial tithes out of them , in all former ages , or of late years , to the real prejudice of the publick , ( which they can never do ) this grand objection against tithes must be decried , both as fabulous and ridiculous , yea as scandalous : the late petition of the cornish gentlemen , farmers and yeomen ( where such improvements are most made to their great charge ) for the continuance of tithes , being a sufficient evidence to prove it such . 3ly . it is observable , that the petitioners against tithes upon this ground , are as eager a writers and petitioners against all antient customs , tonnage , poundage , and usual moderate impositions upon merchandize imported or exported , for the necessary defence of the sea and trading ( amounting to as much upon every pound of merchandize , as tithes do upon husbandmens tillage and improvements , the charges of the fraight , transportation and customs in forein pares considered , and to far more and that as a very great discouragement to merchandize and trading . which as all wise men know to be a mere fabulous untruth , contrary to the experience of all states , kingdoms , republicks in the world , and of holland it self , subsisting by merchandize , where they pay ●● high customs or higher , than b our antient legal merchants duties to the state amount to , which never made any merchants to give over trading ; ( so if , when , and where rightly imposed , managed , they are the greatest encouragements of trade and merchandize , by guarding the seas , and securing traders against enemies and pirates , the only encouragement to merchant-adventurers ; who must and will all give over trading , when they cannot safely put to sea without apparent losse of all they trade for , by enemies or pirates . and therefore this clamourous objection against tithes should have no more weight with wisemen to suppress them ; than their idle clamour against all old legal customs , rates and duties for the necessary defence of the sea and trade , to abrogate them altogether , to the ruine both of our traffique , navy , and merchants too that pay them . 4ly . this objection is directly made against the providence , wisdom , and policy of god himself , who prescribed tithes amongst his own people out of all their tillage and improvements ; and knew it would be no impediment to them , his b blessing promised to their payment of tithes , being a greater improvement to them in their crops , than all their extraordinary cost and pains amounted to : wherefore it can be no impediment or discouragement to any real saints good husbandry or improvement now ; who deserves to reap no benefit by his labour or improvements , if god himself shall have no share or portion out of them for the maintenance of his publick worship and ministers . 5ly . if there were any truth or strength in this objection , yet it extends not unto all tithes , but only to such as are paid out of extraordinary chargeable improvements ; as to make mere barren heath , ling and sands , out of which no former profit● naturally grew , manurable for corn or pasture , tillage and meadows , woods , out of which most predial tithes arise ; so there is a sufficient remedy against this pretended mischief already provided in the best and strictest statute made by the best of our protestant kings , for the true payment of tithes , at the beginning our reformation , when popery was banished in the parliament of 2 e. 6. c. 13. which provides , that all such harren heath , or waste grounds , which before that time have lyen barren , and paid no tithes by reason of the said barrenness , and now be , or hereafter shall be improved or converted into ar able ground or meadow , shall from henceforth after the term and end of seven years , next after such improvement fully ended and determined , pay tithe of the corn and hay growing on the same , and be discharged in the interim , as the words import , and our judges have expounded it . all which considered , this objection must be henceforth exploded and levelled to the ground . now because i find a clear design and endeavour in sundry anabaptists , officers , souldiers , if they cannot prevail to put down tithes upon other pretexts , yet to rob the ministers of them at present , if not in perpetuity , upon this pretence , to sequester and convert them to the use of the army , for the pretended ease of the people in their future taxes . i shal for the cloze of this proposition , and prevention of this detestable impious sacrilegious plot against our ministers and religion too , propound and answer all such specious arguments , pretences , as may be produced by them to delude the people , veil over the execrable impiety , and take off the odium of this prodigious villany . first , they may and will suggest , that they have some antient punctual presidents to warrant , countenance , justifie this their project . as namely , the practical example of charles martel king of france , who ( about the year of our lord , 730. as the marginal a authors report ) having perpetual wars , and seldom or never peace in his kingdom , ideo res ecclesiarum suis militibus in stipendium contulit maxima ex parte ; did thereupon bestow the lands , revenues , rents , and tithes too ( as the act of restitution with others prove ) of parish-churches , monasteries , bishops , deans and chapters upon his souldiers for their pay and arrears for the greatest part : ; and surely upon a very godly and just reason ( as john canne , and some army-officers will swear ) thus expressed in his decree recorded in b goldastus and mr. c selden : ut subveniatur necessitatibus publicis , et salariis militum , pro dei ecclesiae & bono statu reipublicae , & uniuscujusque propria pace pugnantium : that he might relieve the publick necessities , and pay and reward the souldiers fighting for the church of god , and the good of the state of the common-wealth , and the proper peace of every one : as our officers and souldiers now say they do . and is it not then most just they should have all the lands , glebes , and tithes of the church , king , common-wealth , and of every particular person too , who have fought all this while for them and their defence ? to this they may chance to adde , the president of the a templers and hospitalers , who being no part of the clergy , but religious souldiers , imployed only to fight in the defence of the church , were by special bulls and grants of several popes exempted from paying any tithes at all to any ministers out of the lands belonging to their several orders , because they fought for the church against her enemies , as turks , saracens , and other infidels . therefore there is great reason , equity all our officers and souldiers who have lately fought , or are now or hereafter fighting for the church against her enemies and malignants , should be totally and finally discharged from paying any tithes at all out of their old or new purchased lands , leases , cattel , estates , spoyls , pay or other increase . besides , most of our army officers , and very many of the souldiers , are extraordinarily gifted , inspired from heaven , and constant speakers or preachers b transcending all black-coated ministers , yea the undoubted new ministers and priests of jesus christ , as many deem them ; so as they may be truly stiled c a chosen generation , a roy●● priesthood , yea army of priests , being d made kings and priests by christ himself to god the father : as john canne hath published in his voyce , p. 24 , 27 , 28 , 29. therefore they may not only enter into our ministers churches , pulpits , and dispossess them of them ( as he there asserts and presseth them to put in execution ; ) but be capable in right , equity , justice , to receive all their tithes to their own use : nay one step more , john canne in his voyce , p. 27. thus peremptorily concludes , i will affirm , and abide by it ; since it hath pleased the lord to draw out the hearts of some souldiers and others , ( who were never brought up at universities to learning ) publickly to preach , ( which is not above 10 , or 12. years ) the people of this common-wealth have had more true light and glorious discoveries of christ and his kingdom , than all the nations ministers ever before made known to them , since first they took their calling from the sea of rome , till this day . on the contrary , the greatest heresies and blasphemies which have been in the world have been broached by ministers ( and scholars ) whereas lay-men at the same time have been sound in the faith , and zealously earnest against such abominable doctrines . therefore there is just ground that both our vniversities , and all colleges for advancement of learning , should be suppressed as the very poyson , bane , subversion of religion , church and common-wealths , ( as some souldiers and the anabaptists generally deem them and their lands ( as well as bishops , deans , chapters , and ministers glebes and tithes ) sold or conferred on the officers and souldiers , of the army for their better encouragement , reward and supportation , to propagate defend religion and the common wealth : a design now eagerly prosecuted by some . to which let them receive this answer before hand , since i intend not any future treatise of this nature , 1. that i never read of any pious generals , armies , officers , or souldiers in scripture ( the a rule of faith and manners ) that spoyled the church or ministers of their lands and tithes to maintain their wars , or enrich , reward themselves ; but we find it expresly recorded of b abraham , the father of all the faithfull , that he paid tithes even of the spoyls of the first wars , to the first p●●●st we find in scripture , unto christ himself , both in the old and new testament , for other christian souldiers imitation . the like we read of c david , and all his officers , captains of the army , with sundry others fore-cited ; whose presidents are more obliging and commendable than charles martels . 2ly . that it was the custom , use and pious practice of many pagan warlike nations , as the romans , graecians , cartbaginians , tyrians , saxons to do the like , who consecrated the tenths of all their spoyls to their idol-gods and priests , as we may read at large in mr. seldens history of tithes and review , c. 3. and in mr richard mountague his diatribe thereon , ch . 3. therefore they are worse than pagans who neglect not only to pay their ministers the tenth of their spoyls , but will even spoyl them of their glebes and tithes besides . 3ly . it is very observable ( and let our souldiers and officers consider it i● good earnest ) that god himself specially consecrated and devoted the future spoyls , a sacrifice for and to himself , and all the spoyls , city of jericho ( the very first city taken by the israelites in the land of canaan ) as a sacred first-fruits and kind of tenth for the use of his sanctuary and priests , in these memorable words , josh . 6. 17 , 18 , 19. and the city shall be devoted , even it and all that is therein ( except rabab and her family and house ) to the lord , and you in any wise keep your selves from the devoted thing , lest you make your selves accursed , when ye take of the devoted thing , and make the camp of israel a curse and trouble it . but all the silver and gold and uessels of brass and iron are consecrated unto the lord , they shall come into the treasury of the house of the lord. whereupon when the city was taken , they burnt it and all that was in it ( as a sacrifice to the lord ) but the silver and gold and the uessels of brass and of iron , they put into the treasury of the house of the lord , v. 24. but acban ( a covetous plundring souldier ) seeing among the rich spoyls of the city a goodly babylonish garment , and two hundred sh●kels of silver , and a wedge of gold , coveted , took and hid them in the midst of his tent ▪ which so much kindled the anger of god against the children of israel for this his trespass in these devoted things ; that they were presently smitten before their enemies of ai , and fled before them . whereupon joshua their general and chief governour humbling himself before god , and requiring the cause of this ill success ; god returned him this answer , israel hath sinned , and they also have transgressed my covenant which i commanded them ; for they have taken of the devoted thing , and have also stollen and dissembled also , and they have also put it among their own stuff . therefore the children of israel could not stand before their enemies , but turned their backs before enemies , because they were accursed , neither will i go with you any more . o israel thou canst not stand before thine enemies , untill thou hast taken away the accursed devoted thing from among you . whereupon this sacrilegious robbery of achan being discovered by lot and his own confession ; and hid stoln plunder devoted to god taken forth of his tent , and powred out before the lord in the presence of joshua , and all the children of israel : joshua passed this judgement against him for his sacrilege , why hast thou troubled israel ? the lord shall trouble thee this day : and all israel stoned him with stones , and they burned them with fire ( as a devoted sacrifice to god ) after they had stoned him with stones . and they raised over him a great heap of stones unto this day . so the lord turned from the fiercenesse of his anger . wherefore the place is called the valley of achor ( that is trouble ) to this day . and when hiel , many hundred years after in idolatrous ahabs daies , would needs seize upon the devoted spoyl of jericho , and build it again for his own habitation ; he laid the foundation thereof in his first-born abiram , and set up the gates thereof in his youngest son segub , ( that is , god destroyed , and cut off all his posterity before the gates were set up , and the building finished ) according to the word of the lord , which he spake by joshua the son of nun ; as we read at large , josh . 7. throughout , 1 kings 16. 34. and josh . 6. 16. i read of a a●axerxes , that ( in imitation of cambyses before him ) he caused some judges ( betraying their trusts , like b tresylian of old , and too many of late ) to be excoriated alive , and their skins to be hanged up round about the tribunals , that the other judges sitting upon them might have an example hanging before their eyes , what punishment the pravity of iudges did demerit . i desire all souldiers , officers , and sacrilegious anabaptists , would hang up these skins and examples of achan and hiel before their eyes , recorded in sacred writ : and then make this use and application to themselves of them . if achan for stealing away only a babylonish garment and a few shekles of silver and gold of the very spoyls of iericho devoted to the service or treasury of the house of the lord , brought so much wrath , misery upon the whole nation , and camps of israel , and such a fatal death and exemplary punishment upon himself ; and hiel only for building upon the ruines of the soyl of this devoted city drew down sudden death and destruction upon all his sons and posterity ; o what strange exemplary wrath , vengeance , and judgements shall we then draw upon the whole nation , army , our souls , bodies and posterities to their utter extirpation , if instead of rendring unto god and his ministers the tenth of our warlike spoyls belonging of right unto them ; we shall sacrilegiously rob them not only of these tenthes , and all other issuing out of our lands and estates , but even of all their other glebes , rectories , tithes , revenues ; demolish the very churches , houses , dedicated to gods worship , o● turn them into houses for us and our posterities to inhabit : and obstinately , yea atheistically refuse to take warning by their , and other sacrilegious persons tragical examples ? 4ly . let those who will imitate charles martels president , remember 1. his punishment : a historians record , that for this his sacrilege , ●e was smitten with a long and terrible convulsion of all his members whereof he died in great anguish : that eucherius bishop . of orleans in a vision saw him damned for it ; and that upon search made in his tomb ( by an angels admonition ) it was also confirmed for truth , no relique of his corps being found therein , but only a dreadfull serpent . * apud frances carolus martellus insignis vir fortitudinis , exactis vitae suae diebus in ecclesia beati dionysii legitur esse sepultus , sed quia patrimonia cum decimis omnium fere ecclesiarum galliae , pro stipendio commilitonum suorum mutilaverat , miserabiliter à malignis spiritibus de sepulchro corporaliter avulsus , usque in hodiernum diem nusquam comparui● ; as matthew westminster stories of him . 2ly . the censure passed against him for this sacrilegious robbery , by the marginal authors and others : especially by agobardus bishop of lions , an. 828. in his book * de dispensatione , & rei ecclesiasticae contra sacrilegos , worthy the reading , who thus complains , p. 269. nunc non solum possessiones ecclesiasticae , sed ipsae etiam ecclesiae cum possessionibus venundantur , &c. which he condemns as detestable sacrilege execrable to god and men : by petrus damianus , anno 1060. l. 1. epist . 11. where he gives this censure of his practice , and others : inter omnia vero hic mala , illud excedit , et diabolicam fere modum videtur aequare nequitiam . quia praediis in militem profligatis , &c. moreover among all wicked acts , this exceedeth , and seems almost to equal the very wickednesse of the devil , that all the farms and possessions of the church being prodigally spent upon souldiers , insuper etiam et decimae & plebes adduntu● in beneficium secularibus : moreover tithes and people are likewise added and conferred on ( these ) secular men for a reward : which in hi● lib. 4. epist . 12. & lib. 5. epist . 9. he stiles a great sin , sacrilege , and prophanation of holy things ; concluding , what is it to turn tithes to the use of souldiers and secular men , nisi mortiferum iis virus , quo pereant , exhibere ? but to give them deadly poyson whereby they may perish ? petrus blesensis arch-deacon of bath : epist . 82. & joannis de belith de divinorum officiorum explicatione , c. 5. write much to the same effect ; making it a greater robbery and sacrilege to take away ministers tithes , though it be by the popes own bulls , than violently to take away and plunder mens horses as they are riding or car●ing in the high way , and convert them to their proper use ; as souldiers use to do . 3ly . let them remember , that charles martels immediate successors so much detested both his practice and sacrilege , that by a publick edicts they decreed in these terms , that the tithes and ecclesiastical lands and goods seised upon by prophane persons , ( so they stiled the souldiers possessing them ) should be all restored : and so they were accordingly , and those harpyes robbed of their sacrilegious prey . let the late purchasers of such tithes and lands remember it , and think of a possible , if not probable act of resumption , in case they make no voluntary restitution . 4ly . let them consider the large revenues the popish clergy at this day enjoy in france , amounting to above 12. millions of annual rents , at a moderate value , besides mony and oblations ; as bodine , thuanus , hist . l. 28. ioannes de lae●y descriptio galliae , c. 17 , 18. record . to which ● might adde the extraordinary great revenues of the popish clergy in spain , recorded by lucius marinaeus , siculus , ioannes de laet , in his hispaniae descriptio , cap. 20. & jo. boterus in his hist . universalis , and of the popish clergy in the kingdom of naples in italy , registred by thomas segethus , de principibus italiae , p. 121. which they still enjoy , notwithstanding their manifold wars , without sale or diminution for their soldiers pay . and will it not be an intollerable impiety , sacrilege , dishonor for protestant souldiers , and our new republick , not to allow our ministers so much as their inconsiderable remaining rectories , glebes , tithes , to support our religion , and instruct and save the peoples souls ? 5ly . the reason rendred by martel and others , that the officers and souldiers deserve the lands and tithes of the church and ministers , because they fight for the defence of the church , is very strange , and just the self-seeking plea and practice of sundry of our officers and souldiers at this day , scarce to be parallel'd in any age , 1. they were raised for the a defence and preservation of the late kings person , posterity , and just rights of his crown : ergo in discharge of this trust they have most justly sentenced , beheaded the king ; outed , dis-inherited his posterity ; and seized upon all the crown-lands and revenues in his three kingdoms for their own use , pay , support , reward and inheritance . 2ly . they were raised and fought for the preserva●irn and defence of the kingdom , parliament , and members privileges , and laws and liberties of england : therefore they have justly by armed violence invaded , subverted them all , disposed of all the common wealth and revenue of the nation to themselves and their instruments to support themselves and their usurped arbitrary power and government over us ; and may null and pull down not only our old , but their own new ▪ created parliaments , and state-councils ( as they stile them ) and change both government & governors at their pleasure . 3ly . they fought for the particular defence , peace , safety of every mans person and estate in our three kingdoms : therefore they may seize upon and dispose of all their persons , lands , estates at their pleasures , and impose what taxes , excises , imposts they list , and exercise a legislative absolute arbitrary and tyrannical power over them , without a lawfull parliament , to eat them quite out of all . lastly , they fought for our church , ministers , religion : ergo they may subvert them all , and seise upon all church-lands , revenues , rectories , glebes , tithes , yea churches and church-yards too , for to reward , support and pay the army ; and possess themselves of what ever our ancestors setled on the church and ministers to instruct and save the peoples souls , as a just salary for killing their christian brethrens bodies , and destroying the peoples souls and bodies too . certainly the worst enemies they fought against , would not , could not have done worse than this , nor yet so bad . this certainly is a devastation , destruction , not a defence or preservation , of what they were raysed and payed to protect , an invasion and depredation , not a patronage and protection : a remedy more destructive than the worst disease , war , enemy , who could but have stript us of no more had they conquered us , than these our new armed defenders of the faith , church , king , parliament , laws and liberties have done or intend to do , as many fear . it was john baptists evangelical precept to all souldiers whatsoever , a do violence to none , ( in person , lands , or estate ; much lesse to ministers privileged by the law of war from violence : ) and to be content with their wages : without seising , sequestring , invading the lands , estates , glebes , tithes , persons of ministers , king and members or any others they fought for , who never raised , nor waged souldiers to deprive them of their patrimonies , estates , callings , rights , laws , liberties , privileges of parliament , government , governours , but only to secure them in the sull possession of them all . this new martial law and practice then , is both irrational and unevangelical , fitter for professed theeves , turks , and pyrates , than christian souldiers ; and far different from the foresaid christian souldiers practice in former ages ; who as they would by no means be engaged by their a pagan emperors or generals commands to fight against any of their christian brethren , choosing rather to obey god their supream emperour than men : so the famous b thebean legion of christian souldiers and their officers under julian the apostate , when he commanded them to bring forth their arms against the christians , returned him this most heroick answer , worthy to be written in golden letters , briefly , fully and elegantly expressing the duty of every true christian souldier in all ages and cases ; offerimus nostras in quemlibet hostem manus , quas sanguine innocentium cruentare nefas ducimus . dexterae ipsae pugnare adversus impios & inimicos sciunt , laniare , pios et cives nesciunt . meminerimus nos ( and o that our army-officers and souldiers would remember it likewise ) pro civibus potius quam adversus cives arma sumpsisse . pugnabimus semper pro justitia , pro pietate pro innocentium salute ( not for kings , bishops , deans , chapters , ministers lands , revenues , tithes , estates , the things now fought for : ) haec fuerunt hactenus pretia periculorum . pugnavimus pro fide , quam quo pacto conservemus tibi ( imperatori ) si hanc deo nostro non exhibemus ? o that this resolution were now engraven in every army-officers and souldiers heart ! our ministers then needed not to fear the losse of their tithes , rectories , churches , nor our universities , colleges , corporations , or any other the disinheris●on of their lands , laws , liberties , powers , by military rapines , violences , and usurpations . 6ly . the exemptions of the hospitalers and templers lands from paying of tithes , was a a meer papal innovation and devise , which canne , who pleads so much against tithes upon this mistake that they are popish , and all his confederates should be ashamed to own and imitate : the israelites gods own people during their possession of canaan , had many forein and civil wars in most of their judges , b kings and high priests successive reigns , and roman governours over them : yet we never read , that any of their generals , officers or souldiers , fighting for their churches , priests and religions defence against forein or domestique idolatrous enemies , pretended the least exemption of their lands or estates from paying all their antient forementioned accustomed tithes to the levites , priests and poor : no● any christian souldiers else but the popish templers and hospitalers for the lands conferred on their orders , not for their private inhabitances . and if souldiers be obliged to pay tithes of all their spoyls and gains of war ( as i have abundantly proved ) much more then of their real and personal estates , as well as any others not in armes : especially where they are well paid and war not on their own expences , but other mens purses : amongst the jewes we never read of any taxes , tributes or contributions imposed on the cities , houses , lands or tithes of the people and levites for the maintenance of wars , or pay of souldiers , from which even artaxerxes ( a heathen conqueror ) exempted them by an express decree , ezra 7. 24. yet they received tithes of all their kings , generals , captains , souldiers , as well as peoples lands and increase both in times of war and peace . but our army-officers and souldiers now receive above the tithes of all our ministers tithes , glebes in monthly taxes and contributions by arbitrary , illegal impositions without their or consents in parliament , contrary to their c ●ntient privileges , all former presidents and our laws . therefore there is all equity and justice they should receive the tenths both of their lands , goods and gains of war too , and that no officers or souldiers should be exempted from tithes as the templers and hospitalers were , who had no other pay or salaries but their lands , and received no constant contributions from the clergy . d xenophon , that famous learned greek heathen commander , having made the most noble retreat we ever read of in story , out of the upper part of asia with ten thousand men through mountains , frost and snow , in memorie of his thankfullness to the gods for this safe return , separated the tenth of all the spoyls that his army had gained in the wars , and by general consent , commited them to the captains to be dedicated to apollo and diana ; that for apollo , was layd up at delphos in the athenean treasury ; but with that other tenth dianas share , xenophon himself purchased a peece of land , and built thereon a temple and an altar to diana , and appointed the tenth of the yearly increase for ever unto it . this pagan commander and his captains and souldiers were so far from exempting their lands from tithes to their idol-deities , that they tithed the very spoyls of their wars to them , and built and endowed a temple to diana with lands , and tithes out of their own ●ands and estates for ever . which shall for ever silence and shame those christian army-officers , souldiers , templers and hospitalers , who would exempt not only their spoyls , but their lands and estates from all tithes to god and his ministers because they are souldiers , and pretend to fight for their defence . 7ly . this reason , that they should enjoy not only their own but our ministers tithes , because they are an army of preachers and priests , and more officers , souldiers in the present army preachers or speakers ( as they phrase them ) than ever in any army in the world before , hath frequently minded me of that saying of e pope gregory the first ( which famous f bishop jewel much insisted on ) concerning antichrist . the king of pride ( antichrist ) is at hand , and which is an horrible thing to be spoken , sacerdotum est praeparatus exercitus , an army of priests is prepared to gard and usher him in . certainly i never heard nor read of such an army of priests ( as our army now is , before ; wherein there are not only some hundreds of disguised popish antichristian priests and jesuites ( as most wisemen conceive ) under the disguise of souldiers ) preaching , venting , many notorious errors , blasphemies and antichristian tenents , to infect the army and nation too , but many preaching colonels , captains , officers , souldiers of all sorts , not a preaching general ( as some say ) too ; and among others , one of these army-preachers not long since published a book with this title : antichrist with us ; by john spittle-house , a member of the army : printed at london , 1648. which intimated to me at first sight , that antichrist was in the army : and truly if they proceed ( as canne would have them ) to usurp our ministers office , rectories , glebes , tithes , churches to themselves , and suppresse our ministers , churches , parishes , as antichristian ; i shall then justly suspect , and others will confidently conclude , they are the very army of priests prophecied of by pope gregory , who shall forcibly usher and bring in antichrist the king of pride ( who a exalteth himself above all that is called god or worshipped , that is , above kings , lords , parliaments , and all civil and ecclesiastical powers whatsoever , as b expositors resolve ) into our church , and re-establish him in his throne . 8ly . i never read in the old testament or new , that christ authorized , commissioned or sent out any captains , or souldiers to preach the gospel , or made choyce of such to be his apostles and ministers of the gospel : surely had this been a part of their duty as christian officers and souldiers , john baptist christs forerunner would have instructed those c souldiers who came purposely to and demanded of him : what shall we do ? in another manner than he did ; and said unto them ; go and preach the gospel , and instruct the ignorant souldiers and people publickly where ever you quarter : in the first place ; and then , do violence to no man , and accuse no man falsly , and be content with your wages : the only precepts he gave them ; which our army-officers and souldiers since they turned preachers have much forgotten and neglected : i read of 2. devout centurions in the new testament eminent for their faith , piety , charity , and of one devout souldier ; yet neither of them a publick preacher : the first of these colonels or centurions d built a synagogue for the jews and others to meet and preach in who were priests and ministers ; but i read not he ever preached in it publickly himself . the latter ( centurion ) is thus characterized , acts 10. 1 , 2. that he was a devout man , and one that feared god with all his house , which gave much alms to the people , and prayed to god continually : but doubtlesse he never preached , for then it would have been there recorded , that he preached continually as well a● prayed : yea , he was so far from this , that when the angel of god came to him in a vision ; he sayd , thy pr●yers and thine alms ( not thy preaching , therefore he preached not at all , or if he did god accepted it not , but disliked it as against his word and will ) are come into remembrance before god : and now send men to joppa and call for simon peter , he shall tell thee what thou oughtest to do . whereupon he presently sent two of his servants , and a devout souldier continually waiting on him ( but not on preaching ) for the apostle peter to preach to him , his friends and family ; who repairing to him , cornelius goeth forth to meet him , falls down at his feet , worshippeth him , talks with him , brings him into his house , where many were come together ; relates his vision to peter ( mentioning again his prayers and alms , but not his preaching ) concluding thus : now therefore are we all here present before god to hear ( not preach ) all thing● that are commanded thee of god ; whereas some centurions , colonels , captains and souldiers of this age , if peter himself should come to their assemblies or quarters , would be readier to teach and preach to him , than to hear him , and apter to be his teachers than auditors , as these only were : after which peter preached to him and his company ; i find another sort of captains and souldiers in the new testament b " who went out and apprehended our saviour jesus christ , mocked him , derided , crowned his head with thorns , stripped him of his rayment , put him on a purple robe , bowed their knees before him in scorn , saying , hayl king of the iews , blindfolded , and then strook him with their hands , and bade him prophecy who smote him : guarded him to his tryal , carried and nayled him to his crosse , crucisied him between two theeves , pierced his side with a spear , gave him gall and vinegar to drink , parted his garments amongst them , cast lots upon his vesture , and would have broke his legs but that he was dead . after which they watched and guarded his sepulchre ; took large mony of the priests to smother the truth of christs resurrection by reporting a lye , that his disciples came and stole him away whiles they were asleep ; who took the mony and did as they were taught ; " and are branded for ever with this epiphomena , these things therefore the souldiers did . after which some of this rank of officers and souldiers by a herods command killed james the brother of john with the sword , apprehended , imprisoned , chained , and most strictly garded the apostle peter , in order to put him to death the next day ; but that the angel of god miraculously delivered him . others of them b apprehended , bound , and would have scourged paul ; garded and carried him from prison to prison ; and when he was sent prisoner to rome ; when the ship was wracked , and their lives saved only for pauls sake , they gave the centurion counsel to kill paul , and all the other prisoners , lest they should escape from them by that wrack . these souldiers no doubt were truly antichristian ; and if the c tree may be judged and known by its fruits , and souldiers by their actions and intentions , i doubt there are far more of this later sort than of the first in this age , and if john cannes voyce from the temple be imbraced for gospel in every point by the whole army , no doubt they will then be all of this later rank , not the ministers and d soldiers of jesus christ , but of antichrist alone ; and the e crucisiers of christ again in his faithfull ministers and members ; which i desire them all sadly to consider . 9ly . admit them to be made kings and priests to god the father by christ , in a spiritual sence , as a all the elect saints of god are ; will it thereupon follow , that they may all lawfully preach in publick , administer sacraments , and exercise the proper function of priests and ministers ? if so , then by the self-same reason , they may all lawfully exercise the office and power of kings , as well as of priests ( as some of them do in the highest degree beyond all presidents of any our kings before them ) and so under pretext of suppressing our monarchy , and one sole king as dangerous and pernicious ; we shall have now no less than an whole army of kings to rule and reign over us , and to engross not only all the old kings lands and revenues , but the greatest part of the peoples far surmounting of a million or two each year in contributions and excise to support their new royal state and dignity ; as well as an army of priests , who have and would swallow up our whole churches revenues , glebes , tithes , patrimony , and our ministry too , for to support their new evangelical priesthood ; that so they may resemble both christ and melchisedec in their kingly and priestly offices united in one person ; though not in the title of their kingdom as the apostle interprets it , hebr. 7. 2. being by interpretation king of righteousnesse , and after that also , king of salem , which is king of peace ; which souldiers who make a gainfull trade of war and rapine delight not in . 10ly . i do affirm , and will abide by it , that since the time some disguised popish priests , jesuits , sectaries , hereticks , anabaptists and other seducers ( rather than the lord ) drew ou● the heart of some souldiers and other mechanicks ( in truth or disguise ) publickly to preach , the people of this common-wealth , have had more abominable , false , damnable , atheistical , antichristian heresies , errors , blasphemies , new opinions , and old exploded heterodox heresies and tenents of all sorts whatsoever against the very essence , nature , attributes of god himself , the three sacred persons in the trinity , the old and new testament , law , gospel , all the fundamental articles of faith and salvation , the sacraments , ministers , ordinances of god ; and practical publick , private duties of piety and christianity , under the names and specious titles of new lights , and glorious discoveries of christs kingdom , broached by souldiers and lay-preachers , than in all the times since the gospel was first preached in this island , and more than ever any one age , church , nation , or all our ministers put together since the creation till now were guilty of , and these publickly averred both in presse and pulpit , and the authors of them exempted from any corporal or pecuniary punishments , by the civil magistrates , by the avowed a printed positions and proposals of the general council of army-officers and souldiers in sundry papers . for full and infallible proof whereof , i shall remit the reader to mr. edwards gangrenaes , the catalogues of the heresies , blasphemies , errors , collected by the london and devonshire ministers , the stationers beaconfired , and new law , p. 78 , 97. which stiles heaven , hell , the resurrection of the flesh , a dream of our preachers ; the history of the scripture an idol , &c. and all this by the malice of satan , the underhand practices of jesuites and our popish adversaries to defame , ruine our church , ministers , religion , seduce thee to popery , atheism , and reduce us back to the antichristian tyranny of the sea of rome , as i have largely manifested in the fifth chapter . whereas canne cannot charge our parochial ministers and presbyterians with any such blasphemies , heresies , errors , as those he pleads for are guilty of in the highest degree , nor with those jesuitical , treacherous , perfidious , sacrilegious , unclean , beastly ranting , unrighteous , prophane , atheistical innovations , practices , rapines , usurpations , as they have plunged themselves into over head and ears without any conscience or dread of god or man. 11ly . what , that more true light and glorious discoveries of christ and his kingdom made known to the people of this common-wealth within these 10 , or 12. years by the publick preaching of some souldiers and laymen , exceeding all the nations ministers ever made known unto them before , are , is concealed by canne , and unknown to me or others , unless it be the flat atheistical denyal of god , of christ and all his offices , of the holy ghost , scriptures , sacraments , all publick ordinances in the church , of all kings , princes , parliaments , lawfull magistrates , laws , oaths , vows , covenants , protestations , engagements , by many of them in their words , writings , and most of them in a their works , with their jesuitical positions , plots , practices , recited in the fifth chapter . and if these be not true b infernal darknesse , and clear inglorious discoveries of c antichrist and his kingdom in the highest degree , that ever yet appeared amongst the people of this common-wealth , let the fifth chapter , with the positions and practices themselves , compared with the old and new testament , determine . 12ly . the decrying of our vniversities , colleges , schools of human learning , innes of court , and some mens endeavouring to seise upon their lands and revenues for the armies use , is no doubt a jesuitical papal plot , to extinguish the light of our knowledge both divine and humane , by puting out the eyes of our nation , that so jesuitical popish darkness might over-spread our church and state ; and so the a blind leading the blind in both , they must fall into the pit of destruction in a moment . it is storied of b julian ( that blasphemous apostate , and professed enemie of christ and christian religion ) that he suppressed all the schools of christians , prohibiting by general laws and decrees , that any should profess , practice or study any arts or sciences in any schools , that so they might become and remain ideots ▪ without learning , and so be insufficient and unable to preach the christian faith , oppose or refute any pagan or ▪ other errors , blasphemies against the true god and his worship , devising by all means possible ( whereof this was one of the principal ) to make war against jesus christ , and extirpate christianity , without shedding any christian blood ; finding by experience , that the christian faith and christians were greatly increased by the torments and blood of the martyrs : so that bloody apostate from and persecutor of the christian faith c lucius the emperour , as he ruined the churches , temples he commanded to be built for christ , cast out of his house , service and all offices and place of command whatsoever he that was a christian , commanded all those christians to be slain who would not adore his idols , prohibited all assemblies of christians either for worship or consultation ; so he was such an enemy to learning , that he named the same ( as some do now ) a poyson and common pestilence and the overthrow of common-wealths ; and especially the knowledge of the laws : and thought no vice worse became a prince than learning , because he himself was unlearned ; and thereupon prohibited schools and meetings for instruction : whereas on the contrary d constantine the great , and all other godly prudent christian emperors , kings and princes , founded schools of learning and universities in all places , encouraged and advanced learned men of all arts and professions , especially divines , lawyers , and philosophers ; well knowing that learning was the principle means to promote religion , and the glory , honour , wealth and greatness of any nation , more necessary than any arms or souldiers , and the chief means to preserve them from idolatry , superstition , confusion , ruine . we may therfore clearly discern whence the present outcries against our vniversities , inns of court , schools of learning , and all human learning proceed , even from desperate apostates from true religion and gods church , and those who would erect a new babel of confusion amongst us in church , state , and thereby build up the demolished walls of the romish jericho within all our dominions : for proof whereof , i shall transcribe this notable passage of our famous learned bishop jewel in his sermon on joshua 6. in his works in folio , p. 167 , 168. which is very pithy , learned and satisfactory , omitting all others . now to stay the restoring of jericho , many good waies may be devised . the 1. maintenance of schools and learning . that learning and knowledge is able to hinder the building of jericho is so plain that it needeth no speech . in the time of moses law , aaron the great bishop and high priest had written in a tablet before his breast , doctrin and truth ; not only learning , but also truth ; whereby was meant , that neither ought to be without the other for , as learning is dangerous and hurtfull ( in some cases ) without religion : so is religion unable to defend it self , & to convince the gain-sayers without learning . for this cause the heathen when they erected temples in honour of their gods , they did also build libraries , that is , places to keep books , that by such means their priests might grow in knowledge , and be better able to perswade others to their religion . strabo of the sinprincians , that they built a temple in honour of homer , and joyned thereto a library . augustus the emperor built a temple , and also a library in the honour of apollo . trajanus in like manner built a library , and called it vlpia , after his own name . at rome in the capitol , where all the gods had a solemn place for to be worshipped in , there was also placed a library . athens was a famous universitie , and had many colleges and schools of learning , academia , stoa , lycaeum , canopus , prytanneum , tempe , cynosura : in which places were divers sects of philosophers . such were in persia , the wisemen , whom they called magi : in babylon the chaldees , in india brachmanes , in aethiopia gymnosophistae : in france and england druides : and others in other countries ▪ in all times the kings and princes which did set forth religion , were also builders of schools and colleges , and advancers of learning . the people of israel were never in better state , ( as p. phagius a learned man noteth out of their story ) than when they had in every town and village bathe chenesioth , and bathe medraschoth , that is , synogogues wherein they assembled together , and places to preach in . the same phagius , relateth of hierusalem , that there were in it more than four hundred common schools and synagogues wherein the law of god was taught . the patriarch jacob was called a minister of the house of learning , because he applyed himself to the knowledge of the law of god , and to godliness . the prophets of god had their schools to breed up under them such as might after their death draw the people from idolatry , and resist the false prophets . they which were so taught by them were called the sons of the prophets . samuel taught in such sort at rama : elias and elizeus the prophets , taught the law of god besides jericho . st. john the evangelist taught at ephesus , and eusebius reporteth out of philo , that st. mark had at alexandria sundry scholars which gave themselves to reading , and reasoning and expounding of the scriptures . others did the like at antioch , and at other places . out of such schools it pleased god to take many excellent men , and place them in his church , as origen , tertullian , cyprian , lactantius , arnobius , basilius , nazianzenus , chrysostomus , hieronimus , ambrosius , augustinus , &c. who were brought up in all kind of learning , and became shining stars , and brought lights in the house of god , notable defenders of religion , over-throwers of idols , and confounders of hereticks . christian princes herein have witnessed their zeal in setting forth the glory of god. after charles the great had made his notable conquests ( let our conquerors remember it ) he erected five famous universities , one at paris , another at tolouse , another at papia , another at padua , and another at prague : ( to which our king a alfred founder of out famous universitie of oxford with the founders of all the colleges therein , and of the universities of cambridge , dublin , and those in scotland , to omit those universities in germany , spain , portugall , poland , denmarke , sweden , hungary , and other parts of italy and france , mentioned by heylen and others , might be added : ) b " suidas reporteth of leo the emperour , that when le● on a time commanded eulogius a philosopher should have his princely reward ; a noble man of the court , sayd : ( as some do now of our universities and colleges lands and revenues ) that that money would be better imployed for the maintenance of souldiers . nay , ( saith he , and so all wise men now ) i would rather it might be brought to pass in my time , that the wages which are now bestowed upon souldiers might be given to maintain philosophers . c alexander severus , so highly esteemed that notable famous lawyer , vlpian , that when certain of his soldiers ●an feircely upon vlpian to slay him , the emperor stept forth , and set himself between the body of vlpian , and the fury of his souldiers , and covered him with his own robes , that the souldiers might know how carefull he was for the good estate of vlpian : " ( let our souldiers who hate and study to suppress philosophers , scholars , lawyers , consider these two last stories : ) and also for the contrary ; such as have practised cruelty upon learned men , and have hated knowledge were worthily discommended in the stories of all ages ; he instanceth in the wicked apostates , julian and licinius , forecited examples . the like is reported of caligula , caracalla and domitianus , that either they utterly hated all manner of learning , or had some special malice against the writings of some one notable man , and therefore sought to destroy them . such was the policy of satan , so thought he to get the upper hand , and to restore again his wicked iericho . and were these the practices of heathen princes only ? may not we remember the like attempts wrought in our dayes ? who will call ●o mind the time that is not far past , shall find that this ignorant iericho had many friends : ( and hath it not now as many and the same ? ) who by all means drew men from knowledge ; they gave liberty rather to do any thing , than to seek understanding ; and yet suffered rather the use and reading of fabulous and unclean writers than of the holy scripture , and books which carried fruitfull instruction . good letters to increase knowledge are not to be neglected . such as presume of gods spirit over-boldly , that without endeavour to use the wholsome means which god hath left unto his church , they shall and doe by special inspiration , understand his will , do tempt god. he adds much more . in brief , learning , knowledge in arts , tongues , histories of all sorts , and in the laws , governments of former ages , are so absolutely necessary for the right understanding and interpretation of the scriptures , and good government of all common-wealths and kingdoms , that without them there neither will nor can be any true religion , sound knowledge of god , his word , or works , nor orderly government , humanity , civility , navigation , or commerce almost in the world ; and men deprived of it will be little different from beasts , as appears by the brutish sottishnesse , barbarousnesse , savagenesse , ignorance of the illiterate indians in america , and of some other african and northern nations , voyd both of religion , government and humanity it self , because destitute of learning , as purchas his pilgrimage , mr. hackluits voyages , peter martyrs indian history , mercator , and others record . hereupon our antient ancestors were so carefull of learning , religion , ministers , scholars , lands , estates , tithes , that they placed them in the very front of all those antient laws , liberties , customs which they claimed , enjoyed , and presented to william the ( pretended ) conqueror upon oath in the 4th . year of his reign , who ratified them in parliament , without the least alteration or diminution , to his eternal honour , and the great contentment of the whole nation , whose affections else he would have lost , to the endangering of his new acquired royalty , as i have proved in the b 2d . chapter . which our new pretended conquerors , may do well to consider . and so i proceed to my concluding assertion . chap. v. i am now arived at the fifth and last proposition , that the present opposition and endeavoured abolition of tithes and all other coercive maintenance for ministers , proceed not from any real grounds of piety or conscience , or any considerable real inconveniences or mischiefs arising from them , but merely from base , covetous , carnal hearts , want of christian love and charity to , and professed enmity and batred against the ministers and ministry of the gospel ; and from a jesuitical and anabaptistical design to subvert and ruine our ministers , church and religion ; the probable , if not necessary consequence of this infernal project , if it should take effect . which would prove the * eternal shame , infamy and ruine of our nation , not its glory and benefit . the first part of the proposition is sufficiently manifested by the premises , wherein i have answered all objections from pretended grounds of piety , conscience , and surmised inconveniences or mischiefs made against tithes , discovering them to be mere impostures , and false surmises , and the principal objections against them are , that they are jewish , popish : and iohn canne in his second voyce from the alehouse ( for surely it came from thence , not from the temple ) to shew his skill in divinity most impudently asserts ▪ that payment of tithes is a sin two waies against the second commandement , 1. in it self , as being iewish and superstitious , giving honour to the wayes and devises of antichrist . this way of maintenance by tithes being a popish custom , imposed by the popes authority , &c. 2ly , as paid to an unlawfull and antichristian ministry , &c. surely a lyer ought to have a good memory ; he confesseth , p. 15. that tithes were paid by abraham , vowed by iacob , and prescribed by god himself in the ceremonial law . therefore neither jewish , nor popish , nor superstitions , nor a sin against the 2d . commandement : else abraham in paying , iacob in vowing , god in prescribing , the israelites in paying them , should transgresse this commandement , and commit a sin against it , i would demand of this canne , how he can reconcile these his palpable lyes and contradictions unbecomming him who professeth himself a true minister of the gospel . 1. how tithes can be merely jewish , since paid by gods direction and approbation , by abraham the father of the faithfull , and that to christ himself , in the shape of melchisede● , and prescribed by gods own special precept ? 2ly . how any thing commanded by god , even when the 2d . commandement was given , recorded in the same canonical books of scripture with it , practised by gods special command by all his true saints under the law , and generally in all christian churches under the gospel , as i have proved ; can possibly be , a sin against the 2d . commandement in it self ? and whether it be not direct blasphemy in him thus confidently to aver it , in making gods very commandements to fight one against another , and to command one thing as a duty in some texts , and condemn it as a sin and damnable superstition in another ? 3ly . how tithes if truly and orignally iewish , can yet be truly and originally antichristian , popish , and the popes device , many thousand years after tithes first institution and customary payment ? till he can satisfactorily reconcile these apparent contradictory assertions , or publickly recant them if he cannot , all the world must accompt him for an antichristian minister and lying impostor , his voyce , the voyce of him that reproacheth and blasphemeth both god and men , psal . 44. 16. and confess there is no ground at all in piety or conscience against tithes , or their payment , but grounds both of piety and conscience for them , as i have proved ; especially for our godly ministers and preachers of the gospel ( for whom i only plead ) whose calling being of unquestionable divine institution , notwithstanding all cannes alehouse arguments against them ( not worth a canne ) and to continue in the world to the very end thereof , and the consummation of all things , by christs own resolution , matth. 28. 20 ephes . 4. 10 , 11 , 12 , 13. they may and ought by divine and human laws , to enjoy their glebes and tithes so long continued , maugre all the malice , power of their violent oppugners , and will do so when they and their posterities shall not have so much as a name or being upon earth or in heaven ( unless they repent ) notwithstanding they were justly taken from popish fryers , abbots , priors , lordly prelates , ( of mere popish antichristian institution , not divine , ) when their very orders were suppressed , as mere vsurpers , encroachers of the ministers rights , rewards alone , for their pains in preaching , exercising their ministerial function in their respective parishes , not in abbies , cathedrals , ( no parish churches for the people to resort unto ) to which by the a popes bulls , they were unjustly appropriated heretofore . to clear this proposition more fully in all its branches , i have observed , that there are five sorts of persons of late , very busie , active both against our ministers tiths and callings too . the first are souldiers : the 2d . anabaptists , dippers , quakers , with other late blasphemous sectaries and hereticks : the 3d. prophane , covetous earth worms , and atheistical wretches ; who say in their hearts , and sometimes boldly profess , not only by their lives , but with their tongues in this lawless age , there is no god. the 4th . prophane , ignorant , cheating prognosticators and astronomers : the 5th . jesuitos , popish priests and romish emissaries , sent from all p●rts to ruine our ministers and religion . for the first , they are either officers and common souldiers , and those , either such who have gained or purchased lands since the wars , lyable to tithes ; for such who have no lands at all , and so not of present ability , capacity to pay tithes . those who have any purchased lands lyable to tithes , are now so fierce against them , ( for ought i c●n discern ) not out of any grounds of piety or conscience ; but , either out of an unworthy , covetous , degenerous , fordid disposition , to ease themselves and their heirs from this just antient debt , yea a charge of tithes upon their new cheap purchases , and gain them as an over-plus into their bargains , to improve their purchases to an higher value ; the case of such of them who approve of our ministers , our publick ordinances , and are no speakers , anabaptists , sectaries . or else a like avaritious disposition , mixed with and heightned by a professed enmity , malignity against the very persons , calling of our ministers , whom they usually revile by the names of baals priests , black coats , antichristian locusts , rotten , corrupt clergy-men , seditious , factious varlets ; and all other rayling epithites , which lilly in his late almanacks and scurrilous pamphlets , hath furnished them with , which they much magnisie . this is the case of such sword men , who are above , or against all ordinances , duties publick or private : or antiscripturists , antitrinitarians , anabaptists , seekers , quakers , asserters of the souls mortality , as rising from and dying with the body ; of all their ordinary unordained speakers , preachers , infected with any other erronious , heretical , or blasphemous opinions ; of all disguised jesuites , priests , papists under the profession and name of souldiers those who have no lands liable to tithes , petition and speak against them ; either meerly to please their superior landed-officers , for fear of being cashiered by them ; or because they are infected with anabaptism , jesuitism , errors , blasphemy , schism , arianism , atheism , contempt of all publique ordinances , duties , and a bitter emnity against our ministers persons , callings , or intruders into their office ( as well as into most other professions ) without any lawfull call . these , in my observation ( and i appeal to every of their own consciences in the presence of the searcher of all hearts , for the truth of it ) are the only true grounds , motives of any officers or souldiers present stickling opposition against tithes and ministers , arising from within them , as they are private persons . and these unchristian grounds , seconded with the open or under-hand sollicitations of their anabaptistical , heretical , schismatical , jesuitical , astromatical friends and acquaintance out of the army ; backed with a most impious , wretched , sacrilegious policy to please the simple oppressed , deluded country people in discharging them at present from the payment of tithes to their ministers , that so they may augment their taxes to the full value of their abolished tithes , to support themselves and the army the longer in a body , to uphold their supream enchroached powers , preserve , encrease their new purchases , estates , depending wholly upon the new law and title of the longest sword , are in my apprehension the only true causes why the general council of officers of the army , with the souldiers under them , by their directions , as a new created all-swaying military corporation , have so oft appeared publickly against our ministers tithes to abolish them ( and their ministry by necessary consequence with them ) which all other opponents ( being inconsiderable ) were never able to effect , but by their armed power . these are all the real principles of piety , conscience ( if they deserve the title ) i could ever yet find amongst them ; engaging the army-officers and souldiers against tithes , which how inconsistent they are with the real profession , or grounds of christianity , piety , conscience , justice , saintship , let their own consciences and the world resolve ; and what censures , execrations , judgements they may in justice expect from god , for such a sacrilegious rapine , as they intend upon these carnal , impious , atheistical grounds , policies , hypocritically gilded over with the paint of conscience , reformation , religion , propagation of the gospel , &c. which makes the design more detestable both to god and all good men . the second sort of tithe oppugners are professed anabaptists , dippers , seekers , quakers , and other blasphemous sectaries and heretiques , lately sprung up amongst us , many of which have crept into the army for their greater security , and the better accomplishment of their dangerous destructive designs against our established government , magistrates , laws , but especially against our religion , church , minister , ministry , their tithes and glebes . scarce one of a thousand of these poor sneaks were of ability to pay any tithes of late ; and those of this prevailing faction , who have crept into sequestrations , offices , imployments of late , and thereby gained any estates , for the most part , have enriched themselves by sequestred tithes , glebes , bishops , deans , chapters lands and revenues , which these hungry harpyes have most greedily preyed upon , not out of any real grounds of piety or conscience ( as they pretend ) which i could yet seldom or never find in any of them ; but out of an unsatiable greedy a holy hunger or thirst ( in the poets sence ) after gold , gain , spoyl , the revenues of our church , and an implacable bitter enmity against our ministers persons , callings ; whether presbyterians ( the chief butt against whom their malice is bent ) or independents of a more moderate strain ; whose ministry is the main fort they level all their present power against , to raze it even to the very foundation ; now prosecuting the total abolition , not only of their present tithes , glebes , but of all other future coercive maintenance in lieu of them , only to subvert their ministry , and quite starve ( if they cannot violently storm ) them out of it . this is most perspicuous , not only by their manifold former libellous pamphlets against our ministers calling , and the late ordinances for tithes , which i have a elsewhere collected , refuted , but by their fresh petitions both against their tithes and ministry too , as antichristian , jewish , popish , &c. especially by john canne the old amsterdam anabaptists second voyce from the temple ( or b synagogue of satan rather ) newly dedicated to those he stiles the supream authority of the nation , wherein he exhorts and stimulates them , by all the art , rhetorick , motives , false arguments he can muster up , to do execution , and take vengeance upon babylon ( to wit , the national ministry , church-worship & government of england , as he explains it , p. 2. ) till it be wholy desolate , not a stone left upon a stone , till it be thrown down : to take a most effectual and certain course to c starve and famish these antichristian idols , by taking away the food and maintenance whereby hitherto ( as at this present they are nourished , fed and left alive ) and more particularly their tithes . to repeal all laws and statutes formerly made , whereby the whore hath lived deliciously and proudly , and keeps on to this day her whorish attire . to make the whore desolate and naked by making no act or law to stand in force which doth yield any relief to her . to set themselves in array against her ( by the armies power no doubt , which he alludes to ) bend their bow , fan and empty her . to set upon this work speedily , in good earnest ( as it seems they do ) whiles it is to day : and why so ? because the lord himself hath by a call more than ordinarie , called them to this more than ordinary imployment , ( if he could have proved it by scripture or law , it had been more worth than all his pamphlet ) put this fair ( or rather foul ) opportunity into their hands ; hath commanded his sanctified ones , and called his mighty ones ( the army-officers ) to fulfill his pleasure upon this great whore ( the church and ministry of england ) and sion is in travel and ready to bring forth ( this monster of desolation and confusion : ) which if they neglect or delay , then mark how he briefly menaces them with the fates of their late predecessors , i would think you should never be sitting in that house , but be thinking still on those who sate there before you ( and why not as well on faux and the gunpowder traytors , as those , since there seems another powder-plot in the vault to blow them up , intended by canne and his confederates if they fail in accomplishing this their desired work ? ) whom the lord hath lade aside as despised broken idols and vessels , wherein his soul had no pleasure . and why ? as they knew not their generation-work ( which he excites them to ) neither were faithfull to the interest of jesus christ . god is no respecter of persons , as men sow , so they shall reap . ex ungue leonem , ex cauda draconem . you may see by these passages , and his whole pamphlet pursuing them , what these malicious , inhuman , barbarous , irreligious , hypocritical anabaptists aym at in their present violent prosecutions against tithes ; even utterly to starve , famish , subvert , extirpate our ministers , ministry , church , worship , government , and make our land a mere spoyl , desolation , as their predecessors did munster , and some parts of germany , whiles in their power . but let canne and his anabaptistical confederates remember what tragical a ends their new king john , with all his princes , grandees , officers , prophets , followers came to in conclusion in germany : and what fatal ruine befell b jack cade , iack straw , wat tyler , sharp and other levelling companions , who had the self-same designs against our english laws , lawyers , clergy , tithes , glebes , as he and they have now , animated thereto by the new-dipped iesuites , and other romish emissaries lately crept into their anabaptistcal fraternity to further this their infernal gunpowder-plot against our church , religion , ministers , magistrates , government , laws , and let them thereupon repent of , desist from , abominate this their diabolical , wicked design , lest they incur the self same punishments in conclusion , by stirring up god and all the whole nation against them , as most accursed rebels , traytors , instruments of satan , yea that very antichrist and whore of rome , they pretend they are blindly acting against , whose designs in truth they are but accomplishing in the highest degree . i must here observe ( and desire all others to take notice of ) three things . first , that in cannes voyce , and in all other late pamphlets , petitions of the anabaptists , wherein they seem to vent their most passionate zeal against antichrist , babylon , the whore of babylon , their chief instruments and supporters , i cannot find so much as one clause or syllable against iesuites , popish priests , papists , romish emissaries ; or exciting the execution of any laws or statutes formerly made against them ; but the whole stream , bent of them all is only against the godly ministers , ministry , worship of the church of england , the presbyterian government , and our present church-worship , the only babylon , whore , antichrist , they intend and fight against , not the pope and church of rome . 2ly . that they are so far from pleading against the pope , popish priests , iesuites , and urging the execution of the good oaths , laws , made by late and former protestant parliaments ▪ gainst them and their treasonable practices , that they have frequently written , petitioned for their repeal , abolition , as bloody tyrannical laws , unlawfull oaths ▪ and procured their repeal or suspension at least , in their favour from some late and present powers , 3ly . that when some consciencious pious stationers late in their beacons fired , discovered to those then in power , the many sorts , multitudes of jesuites , popish books printed in england within 3. years last past , in defence of the pope and church of rome , all popish doctrines , ceremonies , and reviling our church , religion , as heretical ; desiring them to take it into their timely considerations , to suppress this growing mischief , design to corrupt the people , and reduce them back to popery , ere they were aware : kiffin with other anabaptists in the army , headed by colonel pride , taking an alarum thereat , subscribed and printed a book intituled , the beacons quenched , ( penned they know best by whom , not the subscribers of it , not yet inspired with the gift of all the tongues therein contained ) pleading for a free tolleration of such popish books printing , dispersing amongst us , of publick disputes by those of that religion , traducing , accusing the presbyterians throughout that pamphlet , and those honest zealous stationers in particular , of no l●sse than a new gunpowder-plot , mine , train , ( then ready to be sprung ) to blow up those , colonel pride and his confederates first made , and then stiled , the parliament of the common-wealth of england , and the army too ; only for discovering thes● popish books and trains to blow up our religion : which scandal , as the stationers then fully cleared by their satisfactory reply to that impertinent pamphlet , so the subscribers of it their fellow-souldiers of the army ( better versed by far in mines and fireworks to blow up parliaments , and nearer related to old a guy faux , a low-country souldier , by reason of their military profession , than these stationers and presbyterians , they thus falsly slandered ) have since cleared before all the world , to be a malicious calumny , of which themselves only are guilty , and given just cause of jealousie , fear , to all presbyterians , old protestants and p●ritans to apprehend , that they now really joyn their forces and heads together with those thus pleaded for , to ruine our church , religion , ministry , under the notion and project of suppressing tithes , and of all future compulsory maintenance for the ministers of england , whom they intend to starve and famish ( such is their charity ) if they can but vote tithes down , before they provide any other maintenance ; which vote once passed , the next will be , to vote them both out of their rectories , glebes , churches , ministry too , as cannes voice , and the kentish petition against tithes root and branch , sufficiently discover to all who are not wilfully blind : enough to make all men now to look about them . that the dominican , franciscan , and other popish fryer● , were the first broachers of this opinion , that l●ymen were not bound to pay tithes to their ministers by any divine law or right ; on purpose to draw the tithes of ministers and curates to themselves , and exempt whatever lands or things were given to them from payment of tithes ; i have elsewhere evidenced out of a mr. selden and others ; whereupon b johannes sarisburiensis bishop of chartres thus censured them , miror ut fidelium pace loquar , quodnam sit ut decimas & jura aliena usurpare non erubes●unt . inquient fortè religiosi sumus . planè decimas solvere religionis pars est . adding , that their exemptions from payment of tithes did derogare constitutioni divinae , derogate from divine institution . and petrus blesensis , archdeacon of bath , in his 82. epistle inveighs very much against the privileges of the cistercian monks exemption from payment of tithes , as injuriosa immunitas , contra dei justiciam : seeing justiciae divinae manifestè resistit , qui ministris ecclesiae nititur jus decimationis auferre : which these ▪ friers not only persisted in , by substracting their own tithes from the ministers by colour of these exemptions , but likewise the tithes of their other parishioners , especially such who contemning and deserting their own parish priests and churches , resorted to these friers chapels , and acknowledged them for their ghostly fathers and confessors . this is most evident by the petition of the parish priests and rectors of london to the archbishop of canterbury and the rest of the bishops in a synode , ( about the year of our lord 1240. ) against the dominicans and franciscans , who much impaired their profit ; wherein they complained a that their parishioners who at leastwise on lords daies and festivals are bound to frequent their parish churches , and to receive sacraments and sacramentals in the same , and devoutly to hear divine service , as also to offer at solemn masses due and accustomed oblations ; did repair to the places and houses of these friers , and scorn and forsake their parish churches , and so confer the due rights of the church wherewith the churches were antiently endowed , upon the friers . also they who confess themselves to these friers , who before were accustomed annually by the canon-law to pay tithes of their tradings to their parish churches , from the time since they submitted themselves to the confessions of these friers , modo debito ac consueto negociationes s●as decimare non curant , neglect to pay tithes of their tradings , after the due and accustomed manner . and is not this the very present grievance , complaint of most london and other ministers throughout england , that since these disguised romish friers & jesuits swarming in all places under the masks and titles of anabaptists , quakers , and other sects , have in imitation of these their predecessors , in their writings , preachments , and conventicles declaimed against our ministers tithes , as not due unto them by any divine right , to rob our ministers of , and draw the value of them to themselves ; and since their parishioners who are bound to resort to their parish churches on lords daies and feastivals to hear divine service , sermons , and receive the sacraments in a devout manner have resorted to the conventicles and meetings of these friers and jesuites , and submitted themselves to these new ghostly fathers and confessors , they have quite contemned , deserted their own parish churches , neglected , refused to pay any personal or predial tithes or oblations to their ministers after the due , and formerly accustomed manner , and bestowed the due rights and ancient endowments of their parish churches , ( in value or substance at least , though not in kind ) upon these friers and romish locusts , whose very doctrin , practice in this particular of our ministers tithes and oblations , and their substraction of them ( yea in most other tenents now broached by them for new light ) are the very same in all particulars which these friers in former ages both at home and abroad , as i have evidenced in my quakers unmasked , my new discovery of romish emissaries ; and our london , lancashire , newcastle and other ministers , have plentifully demonstrated in sundry publications , with mr. edwards in his gangraenaes ? we may then most clearly discover these romish d wolves now crept in amongst us in sheeps-clothing , by these their fruits , and practices ; whose pleas against our ministers tithes , resolve into these atheistical , unchristian conclusions . 1. that the tithes of christians increase are too much for god himself who created them , and gives all to them . 2. too much for christ who redeemed them , who gave himself to death for them , and is a priest for ever unto god the father after the order of melchisede● in their behalf . 3. too much for the ministers of christ , whose lives , studies , spirits are wholy spent in ministerial incessant labours for their eternal welfare . 4. too much to be layd out for the instruction , salvation , of their own immortal souls ; when as the other nine parts are consumed on their bodies , families , if not sins and lusts . 5. too much for an orthodox protestant minister ; but not for a disgui●ed , seducing popish jesuitical priest or frier . o brutish , foolish , bewitched , infatuated englishmen , now at last consider this your desperate folly , delusion , before it be over late , in following these disguised seducers , to your own and our religious ruiue . the 3d. sort of tithe-oppugners are prophane , covetous earth-worms and atheistical wretches , who care not for god or religion , saying unto god and his faithfull ministers , like those atheists , job 21. 14 , 15. depart from us , for we desire not the knowledge of thy wayes ; what is the almighty , that we should serve him ? and what profit should we have if we pray unto him ? yet because few of such are now active sticklers and petitioners ( as such ) against tithes , but only mere substractors , detainers of them at present , they are lesse blame-worthy , and not so culpable as the two former , and subsequent ranks , the chief active sticklers , petitioners , writers against them . the 4th . rank of grand opposites against our ministers and their tithes are prophane , ignorant , cheating , monthly prognosticators and astrologasters , as john booker , nich. culpepper , and above all others william lillie , a most bitter , rayling ral shekeh , whose late almanacks , ever a since 1648. and other idle prophetick pamphlets , are so fraught with scurrilous invectives , raylings , predictions of our ministers , presbyterians downfalls , and their tithes , the souldiers , peoples general opposition , insurrection against them , &c. almost in every line , as if the army-officers , souldiers , anabaptists , priests , jesuites , had purposely hired him , to carry on their designs against our ministers , their tithes , maintenance , to subvert our religion ; and the jesuites , anabaptists , furnished him out of all their ●ayling pasquils , satyrs , with reproachfull terms , invectives , slanders against them , which have swelled up his frothy , silthy papers to an extraordinary b●lk , beyond his fellow prognosticators , and made them so much cryed up , read , studyed both by officers , souldiers , anabaptists , and other simple people , incensing them against our ministers and their tithes , a● things which the late constellations , ecclipses of the moon and sun have specially designed ●o speedy ruine . when i was close prisoner in dunster castle in the year 1650. the officers and souldiers there , sent me lilies a new almanack to read , wherein i found , such a world o● bitter , rayling , jesuitical epithites against our ministers , and predictions of the sodain downfall of their m●nist●y , tithes , maintenance , from pretended malignant constellations , ( which y●● on the contrary at the same time did promise acts of grace and favour to popish recusants , w●o in their zeal and loyalty to the new republick exceeded most presbyterians ; ●nd pres●ged some worthy actions , in creating new cardinals , &c. to be done in rome and italy as he therein predicted ) as made me suspect him to be more than half a jesuite , or at least their scholar , confederate , pensioner to promote their designs against our ministers ; and to acquaint m● . bradshaw ( my committer ) with others at whi●ehalt so mu●h in my letters to them : but our tithes and ministers not falling down that year , as he falsely prognosticated , he still continued to predict their downfalls in his lying b prognostications , 1651 , and 1652. much read and cryed up by the officers and souldiers at pendennys castle in cornwall , who sent me them to ●ead , wherein he retained his former malicious raylings against our ministers and their tithes , to ●ender them odious to the souldiers , army , people , and all originally , because reverend mr. gataker , with the assembly of divines in their annotations to the bible , on jer. 10. 2 , 3. and other texts , and others of them of late , had " censured the art of judicial astrology , astronomy , and the principles of i● ( wherewith he and his fellow-wizards cheat poor people of their mony , by calculating their nativities , telling what wives , husbands , fortunes they should have , whether they should recover their sicknesses , what good or bad voyages they should have , what was become of their lost or stollen goods , or where they should find them , foretelling what weather , sicknesses , publick alterations in state , church-affairs , and church-men too , should happen from the malign or benign aspects , conjunction of the stars , planets , or the ecclipses of the sun and moon ) as a mere cheating imposture ; a heathenish , wicked , unchristian practice , delusion , contrary to scripture , reason , philosophy , theological doctrin , ecclesiastical disciplin ; yea a meer impious fraud and villany . " the sottishnesse , falsity , groundlesnesse whereof ( built upon meer ridiculous figments , forgeries , absurdities , dreams , imaginary signes , houses built by them in the heavens , and such malignant qualities as their fancies have ascribed , not god infused into the 7 planets ) those who have been deluded by such cheating knaves and pick-purses , the greatest impostors of any ( as learned henry bullinger in his commentary on jer. 10. 2. sixtus senensis bibl. l. 6. annot. 10. and the subsequent authors stile them ) may for their satisfaction read at large in bardesanis syms ( the best learned of all the chaldean astrologers ) quoted by eusebius de praepar . evangel . l. 6. c. 8. in cicero de divinatione , l. 2. in picus mirandula his 12. books against astrology , in joseph scaliger his preface before manilius , in dr. chambers book against judicial astrology , london , 1601. in sixtus ab hemminga , lib. astrologiae refutatae , antw. 1583. in jo. francus offucius , in larvatam astrologiam , an. 1570. in cornelius scepperus , contra astrologos , col. 1548. in georg. trapezuntins , libellus cur astrologorum judicia sint falsa . alex. de angelis , in astrologos conjectores , romae , 1615. in john milton , his astrologaster , 1620. in hieron . savanorola , adversus divinatricem astronomiam , florentiae 1581. in apologeticus interpretis pro tractatu hieron , savanorolae adversus astrologos , flor. 1581. in mr. samuel purchas his pilgrimage , l. 1. c. 2. p. 12 , 13. &c. 12. p. 64. in ludovicus vives de corrupt . artium , l. 5. who censures it as a fraud , not art , in mr. thomas gataker his vindication of his annotation on jer. 2. against the scurrilous aspersions of that grand impostor , william lilly ; newly printed , 1653. and the authors quoted by him , in bochellus decret . eccles gallicanae , lib. 1. tit. 14. where the decrees of many french councils are recited against this diabolical cheating profession , prohibiting christians to buy , read , keep , or credit such books , in which many unprofitable , superstitious , false , yea impious and sacrilegious things are contained , which books ought to be suppressed , damned , and utterly abolished ( yea burnt like those acts 19. 19. as the council of burdeaux , an 1582. and johan charberius de gersonio , in his trilogio astrologiae theologiza●ae , proves at large . and those who will compare culpeppers & lillies wild monstrous false predictions concerning the several states , kingdoms mentioned in their almanacks , prognostications for this present year , and the great plagues , mortality which should be both the last and this summer in london ( though never freer from pestilence than at these seasons ) with their , and others usual false predictions every month concerning the weather , their manifold contradictions both to themselves and one another , will easily discern them to be meer lyars , impostors , and their art a cheat. now let them all tell me at their leisure , by what warrant from scripture , philosophy , reason , art , sense , the constellations of the heavens , or ecclipses of the sun & moon these 2 last years only should certainly predict , portend , excite souldiers , sectaries , or country people by any divine ordination , or real influence on their dis-affected spirits , to pull down the ministers of the gospel , & their tithes , being both of divine institution and establishment to a continue to the worlds end : when no other constellations , ecclipses of like nature in any former ages of the world since the creation , portended or effected the like ? or how the stars in heaven should thus professedly sight against , and pull down those b stars ( the ministers of the churches ) which christ himself holds in his right hand ( out of which none can pull them ) and their tithes too , being antient , perpetual appurtenant to christs own eternal priesthood , heb. 7. 1 , to 15 ? more particularly , i shall desire this scurrilous impostor lilly to inform me , how it comes to passe , that the celestial stars , planets , ( and good angels which he oft couples together in his merlins ) who in the year 16●7 . ( as he c prints in his ephemeris for it ) by their good influence stirred up by gods providence the parliament to take care , that preaching ministers should be placed in every county of this kingdom , and a sufficient stipend allowed where formerly none was for which we ; ( writes he , including himself in the number ) must ever acknowledge our thankfulness : and that the figures he erects on the x. of march , 1647. astrologically predicting the state of our english affairs and clergy , should by the rules of astrologie , and his own iudgement thereon ( then printed , venus being then found in the ninth house ) import , that many of the clergy should trot and trudge , or change their habitation out of one county into another , nay shall willingly travel long journies ; by which i conceive ( writes he ) is meant , that our present parliament shall this year place worthy men into warm benesices , and distribute the deserving clergy-men of england into several quarters of this kingdom , as in their wisedoms they think convenient . blessed be god , for his creatures . the stars , promise they may travel safe without prejudice , or at least , they indicate so much , &c. and shall obtain profit and good by their oft changings , and remove of habitations . and the godly ministers so dispersed into several counties , shall prevail with the people to amend their lives , and live more soberly , religiously , &c. as also , that most of those itinerant preachers , or divines , shall leave behind them lesser livings , and go to enjoy better . to which he addes by way of jeer this passage against mr. geree for writing against astrology , " now for that astrologo-mastix is a master of arts , and capable of preferment , i humbly implore , he may be made priest of teuksbury , from which place ( per varios casus ) he once in haste trotted , &c. that but 3 years after this , the heavenly stars , planets , angels in the year 1650. ( as his a ephemeris then prognosticates , very frequently ) should threaten ill and unwilling payment of tithes , in many counties to the clergy : much heart burning of the people towards them . that after a small season , or a very few years , no tithes shall be paid them : for a plain people will arise , gifted by god with such spiritual knowledge , as the generality of the people will decline their sophistical school doctrines , and wholly adhere unto those who preach god only , and jesus christ his son : " and that they should be so implacable , as to continue these and worse threat●nings against all presbyterian ministers , presbytery , rectories , tithes , and the whole english clergy , ever since this year , so far , as to portend or ascertain , not only their general opposition by swordmen , the generality of the nation , and their governours and people , but sodain downfall and extirpation : of which all his merlins and prognostications surfet . tantaene animis caelestibus irae ? doubtlesse , the heavenly stars , planets , and good angels are not so contradictory to themselves , or maliciously , irreconcileably malignant against our ministers persons , callings , tithes , presbytery , as this arch cheat , would make poor simpletons believe . but it is only the language and malignity of his own malicious heart , tongue , pen against them , because enemies to his absurd , diabolical , lying , cheating , artlesse art of astrology , witnesse his own words ; i hate presbytery ( and hatred and affection as himself writes , cause often errours and mistakes in their art and predictions : ) art thou a presbyterian ? thou art an enemy to astrology , and weariest thy auditory with invectives against me . i desire thee to conform , lest a worse thing happen to thee ( than deans and chapters lands ) for if thou labourest to root up or pull down this fabrick , which god hath erected , then i say , in a small season , or very few years , no tithes will be paid thee , &c. with many such like a passages since , wherein he reviles , vilifies , mr. calvin , perkins , geree , case , calamy , farmer , gataker , owen , with sundry other divines by name , and all of them in general , only because , they have preached or writ against the vanity , falsity of his cheating astrology , by which he gets his living ; as much as he reviles , jeers his companion , wharton , ( naworth , new rth , ) for contradicting him in his own science , whom yet elsewhere himself and culpepper too , extraordinarily applaud for his exact transcendent knowledge in astrology , though all 3. of them diametrically contradict each other in their predictions from the stats , or different factions rather . this malice of theirs against our ministers and their tithes ( wherein they have proved lying diviners hitherto , and will do so to the worlds end , if we credit matth. 28 , 2c . ephes . 4. 11 , 12 , 13 ) no doubt is elevated , augmented by jesuites and popish spanish agents , the chief promoters of this study of astrology amongst us , and very intimate with these lunatique , star gazing incendiaries and time servers ; it being the expresse advise and project of thomas campanella ( a great astrologer and jesuited italian fryer , much magnified by lilly in some of his merlins , ) in his treatise de monarchia hispaniae , wherein , as he shews the king of spain the readiest means to make himself monarch of the whole world , and particularly of a england , scotland , ireland , holland , ( by dividing them one from and against another by unnatural intestine wars , turning our monarchy into a common-wealth ; dividing our three kingdoms one from and against another , by making them republicks or elective kingdoms , breaking our naval forces by the dutch fleet and other nothern nations , fomenting perpetual divisions and schisms amongst us : thereby to destroy our civil government , forces , and become a prey to the spaniards atlast ) so he prescribes this , as b the readiest way to undermine our protestant religion , and draw men from the study , love , practice thereof , to promote the art , study of astrology and telestan arts amongst us , to erect schools of astrology and mathematicks , and encourage the students of it with rewards . which i wish all lovers of our religion , vigilant statesmen , and lilly ( with other astrologasters , the chief promoters of this design ) to take special notice of , and thereupon to abandon , suppress this impious , atheal , sottish , cheating art , grounded upon no rules of reason , philosophy , divinity , experience , but mer● imaginary whimsies , figments , chymeraes , signes , houses in the air , of lunatick cheats and impestors , as all rational , judicious scholars who peruse their scheams , astrological conjectures , judgements , predictions , treatises , must acknowledge ; and i by gods assistance , may hereafter demonstrate to the world if there be occasion , being not so pertinent to my present theam . the fifth and last squadron of professed enemies against our ministers tithes , glebes and setled maintenance , are jesuites and jesuited papists : and that not out of any malignity against tithes themselves , which they all hold to be of divine right and institution , according to the definition of their idolized a council of trem , sess . 25. de reformatione , c. 12. which thus determines against their present practice and design : non sunt ferendi qui variis artibus decimas ecclesiis obvenientes , substrahere moliuntur , aut qui aliis solvendis temerè occupant , & in rem suam vertunt . cum decimarum solutio debi●a sit deo. et qui eas dare noluerit , aut dantes impediunt , res alienas invadunt . praecepit ergo sancta synodus , omnibus cujuscunque gradus aut conditionis sint , ad quas decimarum solutio spectat , ut eas ( ad quas de iure tenentur ) in posterum cathedrali , aut quibuscunque aliis ecclesiis vel personis quibus legitimè debentur , integrè persolvant : qui vero eas aus substrahunt , aut impediunt excommunicentur ; nec ab hoc crimine nist plena restitutione secuta , absolvantur : but merely out of malice and design against our ministers and their ministry , of purpose to starve and ruine them , thereby to set up popery , and intrude themselves into their rectories , yea into our bishopricks and deaneries too , and then they will not only cry up tithes again , with the due payment of them to themselves from the people , according to the utmost rigour of this trent-canon , and other laws , for their due payment by divine and human right , but likewise resume all bishops , deans , chapters lands , ( if not abby lands too ) into their hands , as sacrilegiously alienated from the church without lawfull power and right , as robert parsons the jesuites memorial for reformation , ( written at b ) sevil in spain , anno 1596. ) william watson in his quodlibets , p. 93 , 94 , 144. with the c statute of 1 mariae , parl. 2. c. 1. for reviving the bishoprick of durham , restoring all ecclesiastical and temporal jurisdictions , lands , hereditaments whatsoever thereunto heretofore belonging , though dissolved , setled in the crown and town of newcastle , by the statutes of 7 e. 6. c. 10. and another act not printed , will inform the world , and alfonsus de vargas de stratag . jesuitarum , p. 203. now that the jesuites ( many hundreds of which society now lurk every where amongst us under the disguise of anabaptists , souldiers , tradesmen , seekers , dippers , converted iews , physicians , gentlemen , travellers , merchants , and other like , to work our ruine ) have a hand in this design to deprive our ministers of their tithes and rectories , to work their ruine , is most apparent . first , by their former procedings even against their own secular priests in england , where they seeking to work their utter ruine , subversion , supplantation , to int●ude themselves into their imployments , by their machiavel , atheal plots , about the year 1600 , to 1605 , did first by their scandalous books , libels , slanders against there priests , bring their persons and priesthood into scorn and contempt amongst the generality of the english papists , preferring every lay brother of their society before them , executing their priestly function without a lawfull call , or ordination : and then endeavoured to substract all maintenance and contributions from them ; threatning to make them leap at a crust , and to pine and starve them ; debarring , interrupting all their maintenance from english recusants , in such sort , that many of them pined away through grief of mind , want of food , and were so near perishing , that they were necessitated to petition queen elizabeth and her council , for some allowance in their prisons to keep them from starving . yea they and their jesuited followers and proselites derided their seminarie priests and ghostly fathers in this manner , ah , hah , hah ; a seminary , and old queen m●●y priest , a secular , &c. you shall see them all leap at a crustere it be long , &c. and having got iudas his office ( to carry the mony bagg ) into their own and substitutes hands , they disposed of the wealth and charitie of catholicks ( consisting of many thousand pounds ) where , how , and to whom they pleased , for their own enriching and advancement : which made the secular priests write , that england was become wild , priesthood and sacraments had in contempt , religion made but a matter of atheal policy ; and priests through the jesuites falsehood , calumniations and untrue suggestions to the superiours and all estates , brought into such high contempt , that their verie ghostly children , whom they had begotten , had forsasaken , houted , shunned , despised them , as if they were none other but their stepfathers , and shewed their charity so coldly to them , as many of them were in extream want , and few or none of them scarce able to live ; as we may read in watsons quodlibets against parsons and his fellow jesuites , p. 16 , 17 , 18 , 20 , 21 , 31 , 37 , 38 , 42 , 43 , 45 , 50 , 51 , 52 , 62 , 63 , 70 , 71 , 80 , 81 , 92 , 93. and elsewhere throughout that book : in joan. bogermanus cateches●s jesuit . l. 3. c. 28. thuanus hist . l. 126 , mercurius jesuiticus , tom. 1. p. 287. william clark his reply to father parsons libel , printed 1603. fol. 17 , to 32 , which being the very condition and complaint of our godly protestant ministers in most places throughout the nation at this day , is no doubt a storm of these jesuites raysing , a very plot and design of their hatching , ●omenting to ruine our ministers and their ministry now , as they would have done their own secular priests then in england , to advance their own power , profit , 2ly . it is evident by a rob. parsons and other jesuites old project for reformation of england , when they should get power in it : to take away all lands , manors , benefices and setled maintenance of the church from the english clergy and universities , and make all ministers , and scholars mere pensioners and stipendiaries at their pleasure , set up itinerary preachers fixed to no particular church , ( like our wandring quakers , anabaptists , sectaries of late ) instead of parochial pastors , of which more anon . 3ly . alfonsus de vargas tole●anus : in his relatio ad reges & principes christianos , de stratagematis politicis societatis jesu , ad monarchiam orbis terrarum sibi conficiendam ; printed 1641. cap. 40 , to 51. proves at large out of the jesuites own printed defence and other writings ; that these new doctors , of no conscience , no faith , no honesty or shame , have perswaded the emperour and other kings , against their oaths , trusts , duties , charters , the law of nations , and all divine and human laws , that it was lawfull for them , upon a pretext of necessity , for the ease of the people , and maintenance of their wars , souldiers , to alienate the lands , revenues , maintenance of abbies , religious men and of the church , upon souldiers , for the defence of their bodies , and of the church ; that so themselves might gain a share of them for the advantage of their own societies , contrary to the wills , intentions of the first donors and founders : whereupon he thus justly jeers them , cap. 46. p. 222. " that the institution of the jesuites society peculiarly tends to this , that their colleges should beinstituted and society maintained out of the ruines of the church , and rapines of other mens goods , à quibus societatis institutor et conditor ignatius , cum etiamnum ad legionem bellator esse● , minime alienus fuisse , nec a solita militum rapacitate quicquam demutasse , sine ulla ejus contumelia creditur , e●si autem militiam mutavit ac simul cum sociorum ne dicam furum manipulo christo imperatori sacramentum dixit , non propterea rapinam omnem ejerare necesse habuit , &c. he remaining a plunderer still , after he became a saint : seeing the prophe● isay seemeth thus to prophecy both of his rapine and wound in his halting legg , cap. 33. tunc dividentur spolia multarum praedarum : claudi diripient rapinam . " therefore no wonder this spirit of rapine continues in his disciples : who doubtlesse have infused the self-same spirit of rapine into our anabaptists and souldiers , into whose societies they have secretly insinuated themselves ; somenting and intending to lengthen out our wars so long , of purpose to make a prey of our remaining church-revenues , rectories , tithes , and college lands too at last , ( as they have done of other church-revenues already dissipated ) out of a pretext of necessity , as is most transparant to all intelligent peoples eyes , thereby to destroy our religion by devouring our ministers , churches patrimonies , the probable , if not inevitable consequence of this jesuitical project , if effected , as is most apparent by this notable passage of roderyck mors formerly a grey fryer , in his complaint and supplication to the parliament of england , about 37 h. 8. after the dissolution of monasteries , pertinent to my purpose , and as worthy consideration now as then , ye that be lords and burgesses of the parliament house , ( writes he ) i require of you in the name of my poor brethren that are englishmen and members of christs body , that ye consider well ( as ye will answer before the face of almighty god in the day of judgement ) this abuse , and see it amended . when antichrist of rome durst openly without any visor walk up and down thorowout england , he had so great favour there , and his children had such crafty wits ( for the children of this world are wiser in their generation than the children of light ) they had not only almost gotten all the best lands of england into their hands , but also most part of the best benefices both of parsonages and vicarages which were for the most part a all improved to them . and when they had the gifts of any not improved , they gave them unto their friends , of the which alwaies some were learned , for the monks found of their friends children at school . and though they were not learned , yet they kept hospitality and helped their poor friends . and if the parsonages were impropred , the monks were bound to deal almesse to the poor and to keep hospitality , as the writings of the gifts of such parsonages and lands do plainly declare in these words , in puram eleemosynam . and as touching the almesse that they dealt , and the hospitality that they kept , every man knoweth , that many thousands were well relieved of them , and might have been better , if they had not had so many great mens horse to feed , and had not been over-charged with such idle gentlemen , as were never out of the abbies . and if they had any vicarage in their hands , they set in some time some sufficient vicar , ( though it were but seldom ) to preach and to teach . but now that all the abbies , with their lands , goods and impropred parsonages be in temporal mens hands , i do not hear tell that one half peny worth of alms , or any other profit cometh unto the people of those parishes . your pretence of putting down abbies , was to amend that was amiss in them . it was far amiss , that a great part of the lands of the abbies ( which were given to bring up learnned men that might be preachers , to keep hospitality and give alms to the poor ) should be spent upon a few superstitious monks , which gave not xl. pound in alms , when they should have given cc. it was amiss , that the monks should have parsonages in their hands , and deal but the xx. part thereof to the poor , and preached but once in a year to them that paid the tithes of parsonages . it was amiss , that they scarcely among xx set not one sufficient vicar to preach for the tithes that they received . but see now , how it that was amise , is amended , for all the pretence . it is amended even as the devil amended his dams leg ( as it is in the proverb ) when he should have set it right , he brake it quite in pieces . the monks gave too little alms , and set unable persons many times in their benefices . but now where xx . pound was yearly given to the poor , in more than c. places in england is not one meals meat given . this is a fair amendment . where they had alwaies one or other vicar , that either preached or hired some to preach , now is there no vicar at all : but the farmor is vicar and parson altogether , and only an old cast away monk or frier which can scarcely say his mattins , is hired for xx . or xxx . shillings meat and drink , yea in some places for meat and drink alone , without any wages . i know , and not i alone , but xx . m. mo , know more than d. ( we may now adde 5000. ) vicarages and parsonages thus well gospelly served , ( yea not served at all , but the church doors quite shut up ) after the new gospel of england . so he . this doubtless will be the general sad condition of all england ( as it is now in most part of wales ) if tithes and rectories be quite voted down , abolished , or disposed to the souldiers , or brought into a common treasury ( which will hardly leave ministers the tenth of their tithes , as our late sequestrators left not the tenth nor fifth part clear gains , and value , of all sequestrations generally throughout england , to the state , as i found by examination of their accompts upon oath ) which is now so violently prosecuted , endeavoured by many . and then we shall have a glorious blessed reformation indeed , according to the popes and jesuites hearts desires , who like ravening wolves will make a prey of all flocks in the defect and absence of able pastors , through want of maintenance and poverty , as they have done in many places throughout the realm , seduced by them to jesuitism , anabaptism , atheism , through defect of able ministers , and ejection of former incumbent pastors under pretext of scandal , insufficiency , or malignity , by arbitrary or anabaptistical committees , sequestrators , prosecutors , without any legal tryal by their peers , or any care at all to place better , abler , or any minister at all in divers parishes in their places : whereupon these active jesuites , with other romish emissacries under the disguises of anabaptists , seekers , dippers , inspired brethren , quakers , ranters , souldiers , new illuminates of extraordinary endowments , and itinerary predicants , who pretend to preach the gospel freely , have seduced thousands , divided the people into sundry sects , and almost ruined our church and religion in a short space , which they will soon accomplish to their hearts content , can they now but vote down tithes , glebes , and set up new committees in all places of their own and the anabaptistical party , ( concurring in design and most principles with the jesuites , as a watson in his quodlibets , and others prove at large ) to eject our remaining ministers at their pleasure , under pretext they are antichristian , scandalous , and no ministers of jesus christ ( as john canne and others have already prejudge them ) that they and their agents may step into their places ; and at last , when all their designs against our state , church , governm . are produced to maturity , re-assume their tithes , rectories , with our bishops , deans , chapters and abby lands too into their actual possessior , according to the jesuite parsons and his companions long prosecuted project , at large related by william watson the priest in his quodlibets , p. 93 , 94 , 98 , 288 , 289 , 332 , 333. with other plots lately prosecuted ad unguem to subvert our religion , laws , government , monarchy , and enslave us to the iesuits , popes , spaniards tyranny and vassalage in conclusion ; first laid by parsons and other pragmatical jesuites , then seconded by thomas campanella , in his treatise de monarchia hispanica c. 25. 27. and elsewhere : prosecuted of late years by the jesuites and spanish agents on the one hand ; and cardinal richilieu and his instruments on the other hand ; who at his death in the begining of our late warrs ( which he was very instrumental to rayse ) recommended the prosecution of them to the french king and his successor cardinal mazarin ; as a noble italian count , conte galliazzo gualdo priorato , in his historia , part 3. printed at venice in 4 to anno 1648. ( dedicated by him to the king of poland , and written in italian ) p. 175 , 176 records in these words , worthy all english statesmens special notice : where writing of the affairs of the year 1642. and the death of cardinal richelieu in particular , he records , that amongst other things he caused some papers to be delivered before his death to the king of france , full of policies and maximes of state , directing him how to carry on his eusiness with all forein states . his advice in relation to england was this . che sopra , &c. that above all other things the king of france should endeavour to keep the government of great britain divided , by upholding the weakest party , that the other might not make it self too powerfull reducing the kingdoms of england , scotland , and ireland to be divided ; ( by one of these two means or both ) either by nominating ( new ) kings : or by reducting them to a common-wealth . yet with this caution , that when they are reduced to a common-wealth , so to order it , that it may not be intirely one , but divided : for republiques ever enemies to poteut neighbours , and iealous of their liberties , ought to be suspected by the state of france . how punctually this advice hath been pursued by the french ( as well as parsons and campanellaes plots of like nature by the spaniards ) those who please to peruse the lord george digbies cabinet letters ( printed in the collection of all the publique orders , ordinances and declaration of parliament in folio , by the commons order ) 1646. p. 849 , 858 , 862 , 863 , 866 , 867. and my speech in parliament p. 118. & 106 , to 114. may read at leisure , and every mans observing experience can sufficiently attest . the lord now at last give us hearts to be deeply sensible of it , and grace , zeal , courage to make timely use of it for the preservation of our kingdoms , nations , churches , ministers , religion from impendent ruine . having given the world this brief accompt of the principal promoters , prosecutors of the present grand plot against our ministers , their tithes and rectories , i cannot upon serious consideration of it but foresee and divine , that if all or any of these projectors ( through gods heavy judgment on us for our sins , and detestable violations of all oaths , vows , covenants , trusts , protestations , promises , declarations divine and human laws ) should by power , fraud , policy , or armed force so far prevail with our present legifers or swaying grandees , as totally to take away and abolish the rectories , tithes and present setled maintenance of our ministry , for the souldiers pay , or other ends ; or else secretly to bring them all into a common treasury , and reduce all our ministers to set arbitrary stipends out of them , to dispossess them of the future actual possession of them , and make them wholy dependent on the arbitrary discretions of new intruding land-lords into their churches , patrimonies , freeholds from whom they never received them at first ; as it would inevitably produce a world of mischiefs and inconveniences both to all patrons and parishioners throughout the nation , without the least ease or benefit to the people ; so it would certainly either totally ruine our ministers , making them all poor fryers mendicants , neglecting their callings , studies , to get their living by begging from door to door , and as a peter martyr observes , to be ventris potius quam ecclesiae ministros , ostiatim validè mendicare , & non mendicantes , sed manducantes appellari : and thereby subvert our church and religion with them in very few years space , open such a wide door for the pope and whole body of popery to flow in upon us again with an impetuous irresistable deluge , that we should no waies be able to resist their progress till they were re-estated in their former supremacy and prevalency amongst us . and then rhose very romish factors who are now so violent against tithes and rectories , of purpose to starve our ministers out of them , and their ministry for the present , will not only forthwith resume ( as they did in b queen maries daies ) their pristine abolished pontifical power , and set up their ecclesiastical consistories , high commissions , and bloudy inquisitions amongst us , higher than ever they were in former ages , to the utter extirpation of our protestant ministers and professors too , but likewise presently resume into their hands all those rectories , tithes and antient dues , whereof they now endeavour to deprive our ministers ; with all our late arch-bishops , bishops , deans , chapters , cathedrals lands and revenues , as sacrilegiously alienated from the church , against the lawes both of god and man , as well as against their popish b canons , by those who had no right to dispose of them if they proceed to resume all abby lands too in protestant hands at least . and then all late or antient purchasers of such lands , now confederating with them out of covetousness , ambition , rapine , or other respects , will repent too late of their inconsiderable , unrighteous , unchristian complyance with them against our ministers glebes and tithes , and have as ill a bargain in conclusion , as divers old projectors had in the purchase of our crown revenues , when resumed , or setled in the crown again , by many special c acts of resumption , for the publick weal and ease of the people in their taxes , as being the constant , standing revenue of the whole kingdom to defray its ordinary publick expences , which none can or ought to alien or purchase from the republick to enrich themselves by the publick losse . wherefore i shall now refer it to their saddest thoughts to consider , whether it will not be far safer for all such army-officers and others who have purchased church lands , to joyn together with all such zealous protestants who desire the continuance of our ministers antient tithes and maintenance ( more aimed at than impropriators tithes ) against these jesuites and romish emissaries now oppugning them ; and to us : their utmost endeavours to detect , apprehend , prosecute , execute all our former good laws against them , to prevent their mischievous present and future designs against our ministry , church , religion , nation ; than ignorantly or wittingly to confederate with and assist them to accomplish their present sacrilegious projects , to ruine us ( and themselves with their posterities ) in conclusion ; and thereby incur the self-same crime , charge of high treason which themselves and the whole parliament of england so lately prosecuted against canterbury in the 7 , 8 , 9 , 11 , 12 , 13 , & 14. d articles of his original charge , for which he lost his head on tower hill. to draw to a cloze of this proposition , i shall desire all truly fearing god throughout the nation and army too , sadly to consider these particulars . 1. that those who are the chiefest sticklers against tithes and our ministers setled co●rcive maintenance ( especially jesuites and anabaptists ) are the greatest professed open adversaries to our ministery , church , religion of all others , desiring nothing but their utter ruine , as their late printed pamphlets and petitions manifest : therefore to gratify them in their designs herein , is to ruine all at once , for whose defence we have spent so much christian bloud , treasure , pains of late years , against the common enemy and jesuited popish party . 2. that many of those who in their printed papers , have decryed our ministers tithes and coercive maintenance as inconsistent with the peoples liberties , and a great bondage to them , have as b earnestly declaimed against all inclosures , coppy hold tenures , land-lords old rents , services , antient customes , imposts , which being not so antient , nor ratified by so many statutes , charters , muniments of all sorts as tithes are , will not be able to stand before their opposition and arguments against them , if our tithes and ministers glebes should once fall before them 3. that if our besotted nation shall be so stupid as to admit or permit any company of persons whatsoever a sufficient legal power or jurisdiction without any pretended crime , attainder , legal conviction , or trial by their peers , at their meer wills and arbitrary discretions , to deprive all our godly ministers throughout the nation of their rectories , tithes and antient dues , though ratified by the law yea gospel of god himself , by an uninterrupted title , prescription in their predecessors from the very first planting of the gospel in our nation , and more hundreds of years , than the antientest families in the nation have enjoyed their inheritances , by more charters of our kings , more particular lawes , statutes of our successive parliaments in all ages , than all the nobility , gentry , corporations , commons of the realm are able to produce for the rights , titles , defence of their particular lands and inheritances , against the rapines , intrusions , claims , seisures , confiscations , sales , alienations of any either claiming or usurping such a power or jurisdiction by the sword or otherwise : they will thereby both admit them and invest them in as sufficient a legal power and jurisdiction , without the least pretended crime , attainder , legal conviction , or trial by their peers , at their meer arbitrary wills and discretions , to deprive , strip all the nobility , gentry , corporations , commons of the realm of all their mannors , lands , inheritances , estates , chattels , privileges , franchises whatsoever ; being not so well fenced by the laws of god and men against their rapines and depredations as tithes are ; and those who will make no conscience upon any grounds or pretences to invade the one , will make no scruple to act the other , as the histories of a jack cade and his complices practices , designs at home , and the anabaptists abroad will sufficiently attest . yea it will be but just with god to engage such arbitrary powers to act the later , to the ruine of them and their families , if they shall either assist , permit , encourage them by their silence or cowardice , to perpetrate the other , to the disinheriting of the church , the ruine of their faithfull ministers themselves , and that very religion which they pretend to profess and practice . 4. that as tithes are the fittest maintenance for ministers of all others , as invented , appointed by the very wisdom of god himself , and the best , the wisest of his saints in all ages ; holding the self-same proportion in relation to the ministers and parishioners in times of plenty and dearth , good years or bad , fair harvests or foul , rising or the falling of the prices of corn , lands , and other commodities ; affecting them both alike with the mercy and bounty of god in times of plenty , and the judgments of god in times of scarcity , or unseasonable weather ; more easily parted with by the country-man in kind , by several small parcels as they grow due , than in ready money in one or two intire sums , which they are most loth to render and part from of any thing , as that they b most affect : yea farr lesse troublesom to , more convenient for our ministers persons , families and necessary cattel , than bare stipends , which must enforce them to run to markets to buy all their corn and other provisions both for their houshold , horses , cattel at the dearest rates . so if this maintenance by tithes be once abolished , either before any other competent maintenance setled in its steed , lesse grievous and inconvenient than tithes , ( which all wise men in the world will never be able to invent , much lesse to establish as things now are setled ; ) or ministers left wholy to an arbitrary , unconstrained benevolence without any limited proportion , or means to recover it if detained , as some now petition : this expected proposed unconstrained maintenance would in verity and reality , signify just nothing , and be no maintenance at all , in the petitioners own sence and intention ; as appears by john cannes forecited passages , and the very words of their petitions ; since they refuse to pay them their very tithes yet due by law , and never freely contributed one penny to them for their ministry , which they revile , disclaim as antichristian . wherefore if any new-fangled politicians resolve to settle such a new maintenance only insteed of the old , for the peoples pretended ease ; let them first establish , settle an arbitrary excise , custome , uncoercive voluntary impost , and monthly contribution as this on the people for maintenance of the army and navy , ( not so simply necessary as the ministry for our real welfare ) without any compulsory means to recover it if not freely rendred , till the next harvest come , and see what a competent maintenance that will be for the souldiers and seamen ; and provide that all tenants for the year ensuing , shall render only what rents they please to the state , their landlords , & lessees , who shall have no power to distrain , sue , or enter upon any of them in case they deny to pay their rents : and ●rie what a certain annual revenue this whimsy will produce to the states and land-lords purses : or else give over this jesuitical anabaptistical devised new maintenance for our ministers , as a stratagem only to starve their bodies , and their peoples souls , without any more debates concerning tithes , to gratify such malicious projectors , and offend all godly people through the nation , who deem this old way of maintenance , of gods own prescription , farr better , lesse inconvenient in all respects than this arbitrary or any other new-fangled way of these or other mens invention . 5ly . that although god by his divine providence is able to support the faithfull ministers of the gospel , though totally stripped naked of all their glebes , tithes , antient maintenance , through the unrighteousnesse or malice of ungodly men , as he did the apostles and his ministers in all ages , in times of persecution ; yet let all such who have , or shall have a hand in such a sacrilegious design consider , 1. that they shall be as bitter enemies to and persecutors of the ministers of christ amongst us in and by this very project , as a julian the apostate christian was to gods faithfull ministers in the primitive times , when he took away their preferments , glebes , and church revenues ; as the high commissioners and prelates were of late to all those godly puritan ministers whom they deprived of their benefices for non-conformity to their ceremonies , and no real crime de●erving such an inhuman censure , depriving them of their livelyhoods . 2ly . that they shall hereby draw a great scandal upon our very religion it self , church , nation , render them odious , sacrilegious to all foreign churches , nations ; gratify , rejoyce the hearts of the pope , jesuites , papists and other professed enemies of our religion ; accomplish their designs against our church and ministers ; exceedingly sad the hearts , and grieve the righteous souls of all gods faithfull saints amongst us , of all protestant churches in foreign parts , and draw this just censure on themselves , 2 pet. 2. 14 , 15. an heart they have exercised with covetous practices , cursed children , which have forsaken the right way , and are gon astray following the way of balaam , the son of bosor , who loved the wages of unrighteousnesse . these are wells without water , clouds carried with a tempest , to whom is reserved the mist of darknesse for ever . 3ly . that although god should miraculously preserve a faithfull able ministry and his true religion still amongst us through the bounty and charity of other well affected christians , yet they have done their uttermost endeavours to destroy them , and the peoples souls with them , both for the present and succeeding ages . 4ly . that this unrighteous violent act will in all probability bring in a world of confusion , atheism , schisms , heresies , divisions , contentions , blasphemies , disorders amongst us , in all places ; a b famine of the sincere preaching of gods word ; a neglect and contempt of learning and piety ; a c dilapidation , spoliation of all or most parish churches , chapels ; a confusion of the bounds of all parishes , and parochial congregations ; and bring all those calamities on our nation , as it did upon the israelites when jeroboam thrust out the priests and levites from their glebes , suburbs , ministry : thus registred 2 chron. 15. 3 , 5 , 6. now for a long season israel was without the true god , and without a teaching priest , and without law ( as some would have us now ) and in those days ( mark the consequence ) there was no peace to him that went out , nor to him that came in , but great vexation upon all the inhabitants of the country : and nation was destroyed of nation , and citie of citie , for god did vex them withall adversity . in which condition they continued , till king asa and the people renued , repaired the decayed altar , house and worship of the lord , gathered all the people to jerusalem to worship god , and enter into a solemn covenant and oath to serve the lord god of their fathers , with all their hearts , and with all their soul : and that whosoever would not seek the lord god of israel , should be put to death , whether small or great , man or woman : offred sacrifices to the lord of the spoyl they had taken from the enemy , 700 ▪ oxén and 7000. shéep ; and brought into the house of god , the things that his father had dedicated , and himself had dedicated , silver and gold and vessels ( formerly taken thence ) and then there was no more war in divers years . v. 8. to the end of the chapter . and probably our wars , taxes , vexations will never end ; till we give over our late irreligious , sacrilegious rapines , church robberies , and do the like , as this pious king and his people here did . 5ly . that this discouraging , robbing , abusing , despising , mocking , misusing , of gods messengers , prophets sent amongst us , and of all his and their words against our wicked atheistical , sacrilegious rapines , is the high way to provoke the wrath of god to rise against us till there be no remedy , yea to bring in a powerfull foreign nation upon us to pillage , waste , destroy , enslave our whole nation , extirpate us out of the land of our nativity , and carry us captives to a foreign nation , as it did gods own people heretofore . 2 chron. 36. 15 , to 22. sufficient motives to deter us from such a dangerous practice . 6ly . i must inform our army officers and souldiers , that it is expresly against the very laws and rules of war even in a foreign enemies country won by conquest , to rob , destroy , pillage churches , temples , or things devoted for the maintenance of gods publique worship ; which not only the best christian generals , and souldiers , but many heathen and mahometan generals , princes , commanders made conscience not to plunder , deface , demolish or substract , as grotius proves at large by many instances in his book de jure belli . l. 3. c. 2 , 12. sect . 6 , 7 , 8. annotata on them . how much more then is it against the law of war and armes it self to make a prey , plunder of churches , rectories , glebes , tithes in their own native country , against their own consciences , covenants , commissions to defend them ? yea such generals , souldiers and whole armies who have made no conscience to observe it , have been frequently destroyed for their sacrilege , as many heathen historians observe , as well as christian : herodotus , in my edition p. 7 , 8 , 44 , 167 , 168 , 169 , 170 , 187 , 349 , 350 , 460 , 461 , 568. diodorus si●ulus bibl. hist . p. 622 , 781 , 782. dion cassius rom. hist . p. 589. justini historia ● . 8. p. 87. l. 24. p. 227 , to 231 , 269 , 271 , 308. caelius rhodiginus ant. lect. l. 18. c. 29 eutropius rer. rom. hist . p. 175 , 228 , 334. paulus diaconus p. 417. nicetus hist . p. 48 , 50. laurentius begerlink . chronogra : p. 137 , 189 , 263. record sundry examples of this kind , both among pagans and christians , to deter others from this dangerous destructive sin : which if they neglect & scorn , i shall then desire them to remember that saying of euripedes an heathen poet in his troadibus , that he shall receive the like exemplary punishment . homo quisquis urbes vastat , & dis manibus sedes sacratas , templaque , haud recte sapit , nam similis ipsum pestis excidii manet 7ly . it is the resolution of d seneca the philosopher . quisquis id quod deorum est , sustulerit & consumpsit , atque in usum suum vertit , sacrilegus est : and all e canonists , casuists , schoolmen , divines whatsoever accord ; that it is sacrilege for any persons or powers whatsoever to invade or take away any thing which our ancestors or any others have solemnly vowed , dedicated for the necessary maintenance of gods publique worship and ministers under what specious pretext soever it be done . therefore to take away or abolish our ministers tithes , glebes , rectories and other dues conferred on them by our pious ancestors , and make spoyl , havock of the churches , edifices erected by them for gods publique worship , must questionlesse be sacrilege ; as god himself expresly defines , mal. 3. 8 , 9. with all commentators thereon , old and new ; and gratian caus . 16. qu. ● . this the famous emperor , souldier charles the great , and ludovicus surnamed the godly and most christian , joyntly resolve , capit. caroli & ludovici l. 6. cap. 285 , 295 , 296 , 115 , 305. & l. 7. c. 104. where they thus conclude . scimus res ecclesiae deo esse sacratas ; scimus eas esse vota fidelium , & pretia peccatorum . quapropter , si quis eas ab ecclesiis quibus a fidelibus collatae deoque sacratae sunt , au●ert , proculdubio sacrilegium committit . caecus enim est qui ista non videt , &c. si ergo amico quippiam r●pere furtum est , ecclesiae vero fraudari , vel abstrahi indubitanter sacrilegium est omnes enim contra legem facientes resque ecclesiae dirimentes , vel ecclesias sacerdotesque contra divinas sanctiones vexantes sacrilegi vocantur , atque indubitanter infames sacrilegique habendi sunt , &c. what penalties have been inflicted upon such who were guilty of this sin by christian princes in foreign parts : i shall briefly inform this sacrilegious age . f theodoricus king of the gothes in his edict . c. 125. enacted : that if any man should violently take any thing from churches , he should lose his head . and alaricus the gothish king , though an arrian , when he took rome by force of armes , and his " souldiers had taken the sacred vessels out of st. peters church there , and brought them to him ; commanded them to carry them back again to the church , with their own hands which took them thence , ut cupiditas quae depraedationis ambitu admiserat scelus , devotione largissima deleret excessum : " as cassiodor relates , l. 12. epist . 20. among the a friseans laws made by their wisemen , tit. 12. de honore templorum ; this is one ; he who shall break a church , and take away the holy things thence , let him be carried to the sea , and in the sand which the tide is wont to cover , let his eares be slit , and he be gelt , and then let him be sacrisiced to the gods whose temples h● hath violated . the neopolitan laws l. 1. tit. 5. enact ; that whosoever shall violently break open a church , and take away any gifts or consecrated vessels thence , shall be punished as a capital off●nder , and lose his life . b charles the great and lewes the godly , enacted ; that if any person violently took from any church , priest or minister any thing belonging to them , and were convicted thereof , or confessed the same , he should have sentence of death given against him , as guilty of sacrilege , and that it should be not only lawfull , but commendable , to prosecute and avenge this sacrilege and injury done to the church , priests and ministers , as a publique crime , deserving punishment , and that if any did sacrilegiously invade or molest the possessions and lands of the church , he should be perpetually banished for it . capit. caroli & ludovici l. 6. tit. 113 , 125. and tit. 305. they thus determine . all things that are offered to the lord , are without all doubt consecrated to the lord , and not only the sacrifices , which by the priests are consecrated upon the altar to the lord , are called the oblations of the faithfull , but what things soever are offred to him by the faithfull , whether in sacrifices or in fields , vineyards , woods , medowes , waters , water-streams , artifices , books , uten●ils , stones , buildings , vestments , wools , garments , cattel , parchments , moveables and immoveables , or whatsoever , which of these things are made to the praise of god , or the supplement of the holy church of god , and his priests , and which may give ornament unto them , whether they be freely offered by any one to the lord and his church , are undoubtedly consecrated to the lord , and belong to the priests right . and because we truly acknowledge the lord and his church to be one person ; what ever things are the churches are christs ; and whatsoever is offered to the church , either in the aforesaid things , or in any other kinds , o● by promises , or pledges , or writings , or in corporal things are offered unto christ , and what things by any devise are alienated or taken from his church , either by alienating , or by wasting , or invading , or by diminishing , or by rapine , are taken from christ . and if it be robbery to take any thing from a friend , it is sacrilege to take away , alienate , substract , or waste any thing especially from christ , who is king of kings and lord of lords . for all robbers of the church are most apparently sacrilegious persons , and no sacrilegious person , unlesse by pure , approved and publique repentance , and by satisfaction to the church , and by imposition of the bishops hands , and reconciliation according to the canonical sanctions , shall inherit the kingdom of god ; and shall not only be secluded the kingdom of god , but likewise be shut out of the limits of the church , especially of the church he hath ruined , and shall be excommunicated thence , until the foresaid satisfaction given . and the perpetrators of such wickednesses , ought to have no communion at all , either with the living o● dead , till after such satisfaction given . because who ever violently takes away his neighbours money , commits iniquity , but sacrilegious persons are not only thèe●es , but likewise wolves and man-stayers and murderers of the poor , and accursed , damned persons before god and his saints . and if so , as these two pious emperors , by their lawes , with many a protestant writers ( as well as papists ) resolve ; and all sacrilegious persons , taking any vessel or v●ensil out of a church , though of small value by our b own lawes too , as well as theirs , be sacrilegious persons worthy to suffer pains of death , as felons ; those who shall openly sacrilegiously rob , or attempt to rob and spoyl all the godly painfull ministers of our nation of all their tithes , rectories , glebes , churches and church-yards too at once , are doubtlesse sacrilegious persons in the highest degree , deserving to suffer a temporal infamous death and execution , ( better than any high-way theeves or robbers ) at tiburn , or to be eternally banished the nation , c excommunicated all christian society , and had in perpetual execration , for this sacrilegious rapine , both by god himself and all good men , unlesse they repent and make full publique restitution , satisfaction for this their detestable sacrilege . lastly , if any officers or souldiers pretend , we are now a conquered nation ; that conquest makes all sacred things , prophane and common to the conquerors ; and that churches may be justly spoyled of their materials , vessels , glebes , tithes , in such a case for the pay and benefit of the conquering souldiers , as d some affirm . therefore they may now justly deprive our ministers of their tithes , glebes , rectories , churches , church-yards , to pay , maintain themselves and the conquering army , yea alter , change our laws at present ; as they now attempt , and divers of them openly professe they intend to doe . i answer , 1. that the lords and commons , the very last parliament , when they first raised the army , in e their petition to the late king , sent to his excellency the earl of essex , to the army , and by him presented to his majestie sept. 24. 1642. or soon after , used this expression . that the prevailing popish party with his majestie , who by many wicked plots and conspiracies have attempted the alteration of the true religion , and the antient government of the kingdom , the introducing of popish idolatry and superstition into the church , and tyranny and confusion into the state , and by corrupting his councels , abusing his power , and sudden and untimely dissolving of former parliaments , had often hindered the reformation and prevention of those mischiefs . and in prosecution of those wicked designs , had ( as the most mischievous and bloudy designe of all ) drawn his majestie to make war against his parliament and good subjects of this kingdom , and to lead in person an army against them ; as if he intended by conquest ( mark the word ) to establish an absolute and unlimited power over them . and in their f remonstrance nov. 2. 1642. in reply to his majesties answer to their remonstrance of may 26. 1642. they charge this as the last doctrin and position of the contrivers of his majesties answer ; that the representative body of the whole kingdom , is a faction of malignant , schismatical , and ambitious persons , whose designes is and alwaies hath béen to alter the whole frame of government both of church and state , and to subject both king and people to their own lawlesse arbitrary power and government , and that they design the ruine of his majesties person and of monarchy it self and consequently that they are traytors , and all the kingdom with them : ( for their act is the act of the whole kingdom ) and whether their punishment and ruine , may not also involve the whole kingdom in conclusion , ; and reduce it into the condition of a conquered nation ( mark the words ) no man can tell : hut experience sheweth us ( as now it doth in good earnest more than ever ) that successe often carries men not only beyond their profession , but also many times beyond their first intentions . for an army , officers then , professing themselves true born english men , eminent godly saints , preservers of our nations liberties against regal tyranny and enchroachments , originally raysed , commissioned by both houses to protect our lawes , liberties , religion , church , government , parliament , nation , from an intended conquest by the late kings army ; to establish an absolute unlimited power over us , and from being reduced into the condition of a conquered nation , after the total routing of the kings army , power , now at last to plead , to averr , we are now a conquered nation ; in respect of themselves , and thereupon to endeavour to establish an absolute unlimited power over us , by altering the whole frame of government both in church and state , changing the body of our lawes yea antient constitution of our parliaments ; abolishing our very ministers rectories , tithes , dues , or diverting them to pay , maintain themselves ; yea now to act over the very self-same things , which both houses then charged upon the late beheaded king and his malignant popish councel ; thereby verifying these his predictions of their forementioned designs in every punctilio , ( then utterly disclaimed by both houses as the highest scandal to them , and their sincere loyal intentions ) and making him a truer prophet , than their new merlin , lilly ; will not be only most scandalous , dishonourable to them , but monstrous , treacherous , perfidious , if insisted on , or persisted in , both in the judgement of god , angels , men , and their own consciences too . wherefore i presume on second thoughts , they will disclaim this plea both in words and actions . 2ly . they were all raysed , waged , commissioned by the late parliament and well-affected people , not to sight against , conquer or subdue themselves , but to preserve them , their lawes , liberties , privileges , estates , our churches and religion against the common enemies and invaders of them therefore they cannot stile themselves conquerors of those persons , things they never fought against , but only for , unlesse they will now declare their secret intentions , were ever crosse and contradictory to their open commissions , vowes , covenants , protestations , words , and printed declarations to god and those that raised , waged them for their safety and defence alone ; and thereby proclaim themselves the greatest hypocrites under heaven , and therein as treacherous to their own native country and those who trusted them , as the a mamalukes of egypt , the pretorian soldiers of rome were to their lords and masters of old ; which i hope they will disclaim . 3ly . it is a resolved case by the law of nature , nations and war it self , as grotius proves at large , de jure belli l. 3. c. 6. sect . 8 , 9 , 10 , &c. that things gained by conquest in a war , ought to redound not to the officers , souldiers , generals , who manage the war , but to the kingdom , nation whose servants they are , and both commission and pay them their wages , as the servants , apprentices gains redound to their masters cosfers , not to them . qui sentit onus , sentire debet & commodum : being both a principle in the law of nature , reason , and in our common law too . hence b all the roman generals and military officers , brought all the silver , gold , treasures , spoyls of war into the publique treasury , putting none of it into their private purses ; and all the lands , countries they gat by conquest were the republiques only , which bore the charges of the war , not the victorious conquering generals or souldiers . therefore the officers and army being commissioned , raised only for , and constantly paied by the parliament , people , for the ends aforesaid , never warring on their own free cost ; what ever treasures , lands , powers , spoyls they have gained by their victories , conquests , are of right the parliaments , nations , peoples only , not their own ; therefore the parliament , nation , people cannot , must not be over-awed , used , reputed by them , as their meer conquered vassals , but as their soveraign lords , and true proprietors of all the territories , lands , treasures , powers they have gained by their conquests . 4ly . that conquest is no just or lawful title , was long since resolved by the greatest conqueror ever england yet bred , even our famous british conquering king arthur , in the greatest parliamentary councel ever yet held within this isle , whereat were present no lesse then 12. kings besides king arthur , and an innumerable company of princes , dukes , nobles , prelates of the british , and most other neighbor nations ; as geoffry monmouth , hist. regum brit. l. 9. c. 12 , 13 , 14 , 15 , 16 , 18 , 19 , 20. records . all these , when lucius procurator of the roman republique , came to demand that antient tribute reserved by julius caesar from this isle of britain when first conquered by him , then in arrear ; and threatned to levy is by force of arms , if denied ; meeting together in a great councel or parliament specially assembled for that end : resolved , that the said rent pretended to be due to the romans from the britons , because caesar by reason of the britons divisions being invited hither with his forces , enforced them ( their countrie being then shaken with domestique troubles ) to submit themselves to him by force and violence ; could not in justice be demanded of them : because this tribute being gained in this manner was unjustly received . nihil enim quod vi & violentia acquiritur , iuste ab ullo possidetur qui violentiam intulit . for nothing which is gained by force and v●olence , is justly possessed by any who hath offered and done the violence . irrationabilem igitur causam praetendi● , qua nos jure sibi tributarios esse arbitratur . therefore he pretends an irrational cause , whereby he supposeth we are of right tributaries unto him . and because he presumes to exact from us id quod injustum est , that which is unjust , by the like reason let us demand a tribute of rome from him ; and he who shall prove the stronger , let him carry away what he desires to have . for if because julius caesar and other roman kings heretofore conquered britain , he determines tribute is now due unto him for this cause : i now also think , that rome ought to render tribute unto me , because my ancestors heretofore got it by conquest : whereupon they all resolved to assist king arthur with their armes against this unrighteous tribute , and title to it by conquest ; and professed they would spend their lives in the quarrel . ipsa enim mors dulcis erit , dum enim in vindi●●ndo patres nostros in tuendo libertatem nostram in ex●l●ando regem nostrum perpessi fuerimus . wherefore conquest now can certainly be no just , no lawfull plea , title for any of our officers or souldiers , which this greatest conqueror and this great councel so long since damned as unjust and irrational . to which i shall annex " the resolution of our a noble king henry the 2d . and of all the bishops , abbots , peers , earls , barons of england assembled in a parliamentary general councel of the realm at westminster , an. 1126 ▪ to determine a controversie between alfonso king of castile , and sancho king of navarre , concerning divers castles and territories in spain , won by war and conquest by sancho king of navarre from alfonso , whiles he was a pupil and orphan ; which they both submitted to their final determination , who having heard both parties , unanimously resolved ; that these castles and lands should be restored to alfonso , by king sancho , with all their bounds and appurtenances : quia per bellum violenter & injuste abstulisset : because he had violently and unjustly taken them away by war : which resolution was confirmed under the kings great seal , and sent unto these kings " . therefore conquest alone can be no just , no legal saintlike right , title to any lands , possessions , powers violently , unjustly gotten , claimed by wars by our swordmen now , after these two antient famous parliamentary resolutions in point , even between foreign conquering princes , much lesse then between those native englishmen , who raised , waged our army and officers to defend , not conquer them in a meer intestine civil war. 5ly . * william duke of normandy , edward the 3d , henry the 4th , edward the 4th , and henry the 7th , though they all came to the crown by the sword and conquest of their competitors , yet they never claimed the crown nor kingdom by conquest , but title only ; nor esteemed the english , irish , or welch a conquered nation , nor altered our antient government , laws , liberties , parliaments , or ministers tithes and maintenance , but confirmed them , as all our histories manifest in their lives , and statutes made by them in the beginning of their respective reigns attest , & i have a formerly proved in the case of william commonly stiled the conqueror , who ratified all our liberties , laws , customs , franchises presented to him upon oath , without the least alteration , diminution , or prevarication , to the peoples great content . yea , king henry the 4th . as placita corone , rot . parl. 1 h 4. n. 17. record ; did in the first parliament held by him after his conquest of richard the 2d . make this memorable declaration to his people , entred in that roll. that he claimed the realm and crown of england with all their members and appurtenances as right heir thereto by bloud , by descent , and by the right god had given him , through the ayd of his parents and friends for to recover the said realm , which realm was upon the point to be undone for want of government and abrogating of the laws and customs of the realm . and that it was not his will , that any should think , that he would by way of conquest disinherit any one of his heritage , franchise or other right which he ought to have ▪ nor to out ( or deprive ) any man of that he had or should have by the good laws or customes of the realm ( all which he confirmed by a special act before 1 h. 4. c. 1. ) but only those who were against his good purpose , and the common profit of the realm , and were guilty of all the evil come upon the realm , and were adjudged guilty thereof in that parliament , as sir william le scroop , sir henry green , and sir john bassy , whose lands only he would have by conquest , as forfeited by their treasons . whereupon the commons thanked the king , and praysed god that he had sent them such a king and governour . upon all which considerations , and the resolution of learned b grotius , with others quoted by him ; that by the very laws of war even those who are conquered by foreign enemies , ought to enjoy by permission of the conquerors , their own laws , liberties , magistrates , religion , and a share in their government , ( much more in such a civil war as ours , where the souldiers , generals can pretend no conquest over those who raised , waged them for their just defence against conquest , and invasion of their laws , liberties , government , magistrates , rights , privileges ) i hope those vaporing officers , souldiers who have formerly cried up , pleaded , practised this pretended title of conquest amongst us , and used many of their former masters , raisers , and the whole nation , more like to conquered enslaved people , than their fellow christian brethren and freeborn englishmen , who have paid them so well for all those services they imployed them in ; will henceforth totally renounce this their false usurped injurious plea , title ; and no more persist under pretext thereof , to deprive our ministers , church , peers , parliaments , nation of their very native freedomes , liberties , franchises , rights , laws , government , lands , possessions , which they were purposely commissioned , waged , and by all sacred all civil obligations , trusts , oaths , vowes , protestations perpetually engaged to defend against the least violation or innovation , without their free and full consents in a due and lawfull parliament freely elected by them , not forcibly obtruded on them without their choise or privity . yea i trust they will be so just , so righteous towards me ( so great a sufferer by , under them only for discharging my conscience and bounden duty towards my god , our church and native country of england ) as no waies to be angry with me , or injurious towards me for this my new gospel plea ( interwoven with a legal and rational ) for the lawfulness and continuance of the antient setled maintenance and tithes of the ministers of the gospel , and the good old fundamental laws and liberties of the nation ; which their present busie endeavours to abolish , alter , subvert , beyond , yea against their trusts , commissions , callings , have necessitated me now to publish to the world , to preserve our church , state , ministry from new combustions and impendent ruine : but rather sound a retreat from these their heady proceedings ( which i fear the jesuites with their confederates the anabaptists , have engaged them so deeply in , to work as well their own as the publick speedy ruine both of our church , religion , state , ministry , nation ) and excite them to use the self-same deportment , words to me ( who have no private design nor interest of my own or other mens in this my voluntary undertaking , but only the publique safety and weal as enraged david did once to abigail , when she diverted him from his rash , bloody resolution to destroy nabal and his family for a churlish answer returned to him for his kindness 1 sam. 25. 32 , 33. now blessed be the lord god of israel which sent thee this day to meet me ; and blessed be thy advice , and blessed be thou which hast kept me this day from coming to shed bloud , and to avenge my self with my own hand : but if they shall by gods permission cast me again bound hand and foot into another fiery fornace for this my faithfull service , or not falling down and worshipping that golden ( or rather wooden ) image which they have or would now set up : i doubt not but that gracious god , who hath so miraculously preserved me in , delivered me out of so many a fiery trials and fornaces heretofore , will do the like again hereafter , and that in such a visible eminent manner , as shall enforce them at last to use those words unto me as nebuchadnezzar did unto shadrac , meshac , and abednego after their miraculous preservation in the midst of the fiery fornace into which the most valiant men of his army cast them bound by his unrighteous command , to their own immediat destruction by the flame , without the least hurt to them . dan. 3. 28. then nebuchadnezzar spake and said , blessed be the god of shadrac , meshac and abednego , who hath sent his angel , and delivered his servants that trusted in him , and have changed the kings word , and have yielded their bodies that they might not serve nor worship any god ( or idol ) except their own god. this being an undoubted truth , which i have ever hitherto found experimentally true from and in my former causelesse oppressors , ( whose erronious practices , vices i have reproved ) recorded by god himself and the wisest of all mortals . prov. 28. 23. he that rebuketh a man ( for his faults plainly ) shall afterwards find more favour , than he that flattereth ( him in them ) with the tongue . and that saying of the truth it self in such cases ( of difficulty and concernment to the reprover ) will ever prove an experimental verity , wherewith i shall conclude my plea , which i desire may be deeply engraven in the hearts , spirits of all timorous , base , unworthy christians , ( who dare neither speak nor write their consciences , nor discharge their duties in these times of danger , and will wrong both their consciences , country , posterity , yea shame their god , nation religion to save their estates , lives as they fondly conceit , when they will lose all with their souls to boot , by their base carnal fears ) math. 16. 24 , 25 , 26. luke 17. 33. if any man will come after me , let him deny himself , and take up his crosse and follow me . for whosoever will save ( or shall seek to save his life , so luke records it ) shall lose it ; ( and his tithes , lands , liberties with it ) and whosoever will lose his lise for my sake shall find it . for what is a man profited if he shall gain the whole world and lose his own soul ? or what shall a man give in exchange for his soul ? i shall cloze up all with this notable passage of our own learned writer , john sarisbury against such religious hypocritical cistersian monks who in his age sought exemption from payment of tithes , and seised upon the ministers dues about the year 1170. joannis sarisburiensis de nugis curialium l. 7. c. 21. de hypocritis , qui ambitio●is labem falsae religionis imagine nituntur occultare — hi sunt qui potestatibus persuadentes ut propter vitia personarum , jure suo priventur ecclefiae . decimationes et primitias ecclestis subtrahunt , et ecclesias ipsas accipiunt de manu laicorum episcopis inconsultis . hi sunt qui praedia avita subtrahentes indigenis vicos & pagos redigunt in solitudinem & in suos usus vicina quaeque convertunt : ecclesias diruunt & ut in usus revocant seculares , quae domus orationis fuerat , aut efficitur stabulum pecoris , aut opilionis , aut ianificli officina . et ut se possunt plenius exhibere & charitatis implere manus ne decimas dent , apostolico privilegio muniuntur . miror tamen ut fidelium pace ioquar , quidnam sit , quod decimas et iura aliena usurpare non erubescunt : inquient fortè , religiosi sumus : planè decimas solvere religionis pars est . et eas a deo populus duntaxat religionis ( solvere ) exigitur . hi adeo religiosi sunt quod in decimis dandis derogare possunt constitutioni divinae , & in eo licenter minus grati sunt gratiae dei quo eam amplioribus beneficiis experiuntur . finis . a postscript . it is storied of * canutus the 4 th . the 77 king of denmark , ( an eminent professor of piety , and religion , and great lover of justice ) that perceiving his subjects to stick at many things pertaining to christian religion , and not to conform to other christians throughout the world in laws and ceremonies , specially in the due payment of tithes to their ministers , he urged them out of religious piety , ut ritu aliarum nationum christianam religionem prositentium , decimas sacerdotibus suis soluerent ; that after the custome of other nations professing christian religion they would pay tithes to their priests : remitting to them a great fine imposed on them for their rebellion and contempt , in refusing to accompany him in an expedition against the english , to induce them thereunto . but they being perswaded the contrary by his brother olaf , thereupon rose up in rebellion against him ( specially the northern jutes , frequently perfidious , whom he could never induce to pay tithes ) and pursuing him to othense , cruelly murdered this their just and pious king in the church of st. alban , anno 1088. whom olaf succeeding , god presently sent such a great scarcity of corn and provision in denmark for 7. years space together , ( the intemperatenesse of the air blasting all their corn ) that many families , not only of the poorer , but richer and nobler sort died of famine , the people fighting with one another even for grasse to eat . at last the famin invading king olaf his court , he prayed to god ; that if he had conceived any anger against his subjects ( for not paying tithes and murdering their king ) he would satisfie his wrath upon him , not them ; and the same night , esurientem & parricidii p●nitentem animam efflavit : he died of hunger , repenting of his paricide . o that all english tithe-oppugners , and regicides would seriously meditate on this memorable president of divine justice , upon such delinquents , and be brought to timely repentance thereby , to prevent the like national and personal judgements , upon our nation , themselves and their posterities . errata . courteous reader correct these mistakes and omissions of the presse , occasioned by the authors absence in the country . page 2. l. 34. if , r. of , p. 8. l. 24. r wagria . p. 14. l. 20. r. inservierat pietati , l. 26. r. wilfrid , p. 21. l. 39. these , those , p. 25. l. 11. decima , l. 15. 17. aliendis , alienandis , p. 27. l. 27. r. 17 e. 4. c. 7. l. 37. parliament , l. 38. sommoneri , p. 28. l. 6. heu licet quod eo , r. quod licet de , l. 13. dele , ut , l. 16. indulgere , r. inducere , l. 19. quamplurimum , p. 29. l. 19. superlors , p. 30. l. 3. lord god , p. 34. l. 4. form , r. former , l. 6. last , r. lasting , l. 11 , 12. r. peril , reproach and slander of the gospel , l. 18. to , r. of , l. 27. bow down , p. 35. l. 25. who builded , l. 28. paris , r. parker , p. 39. l. 2. in egercituisse , r. his chaplain , p. 44. l. 34. 11. r. 1. p. 46. l. 13. they shall , p. 50. l. 6. balivis , l. 14 bonis , l. 15. praestiterunt , p. 51. l. 9. dele siquis igitur insanus importunitate , p. 63. l. 38. dele li , p. 66. l. 11. more , r. none , l. 36. or , r. of , p. 71. l. 3. for , r. from , p. 74. l. 4. jure , r. pure , p. 75. l. 2. partimacensis , portiniacensis abbatem , nautire , r. majoris , l. 6. clamianensis , cluniacensis , p. 76. l. 11. 6. 8. l. 18. elegant supremam , r. eligant sepulturam , l. 32. iliburg , friburg , p. 77. l. 8. praemonstratensian , l. 17. abuse , l. 31. deformations , reservations , l. 38. at least , p. 78. l. 15. replain , r. mepham , l. 37. grand , p. 80. l. 14. oxenetius , opmerus , p. 84. l. 23. r. charge of the cure , p. 85. l. 15. in sales , l. 23 , only , r. chiefly , p. 87. l. 4. fees , r. fines , l. 9. r. their families , p. 97. l. 17. of , r. or , p. 98. l. 27. as litigious , p. 101. l. 20. our , r. of , p. 104. l. 8. or unto , recorded both , l. 25. spoyls , r. soyl , p. 105. l. 10. requiring , r. inquiring , l. 33. spoyls , r. soyl , p. 107. l. 21. fere modum , r. propemodum , p. 110. l. 27. pugnavimus , p. 111. l. 16. inhabitances , r. inheritances , l. 23. people , r. priests , l. 31. dele or , p. 112. l. 39. if not , p. 113. l. 2. within us , p. 115. l. 39. dele of , p. 117. l. 5. thee , r. men , p. 118. l. 21 : lucius , licinius , p. 120. l. 35. brought , r. bright , p. 125. l. 27. for , or , p. 133. l. 20. which , with , p. 136. l. 13. syms , syrus , p. 150. l. 3. proceed not , p. 156. l. 28. nicetas , l. 29. beyerlink . in the margin , p. 6. over against good space , l. 32. read , at least 14. years , as is evident by gen. 15. 1. c. 16. 3. 16. c. 17. 24 , 25. p. 41. l. 8 , 9. monasteries , p. 47. l. 7. r. 757. p. 102. l. 5. ivonis , p. 110. l. 11. saxonicorum , p. 118. l. 22 , 23. ruffinus , p. 155. l. 15. am , um . an admonition to all protestants , ministers , lawyers , and others of whatever quality , within our three nations . be pleased to take notice , that as the new dissolved anti-parliamentary juncto at the beginning of their last session , and a little before their sodain dissolution ; did by their conscientious speaker , give the hearty thanks of the house and ( mock ) parliament , to the petitions of sundrie anabaptists , and other sectaries , ( headed by jesuites , and popish franciscan freers ) for their good affections , when they petitioned against tithes ; so the general council of officers of the army , usurping to themselves the soveraign legislative power and authority of the great general council and parliament of england , to evidence to the world , by whose counsels they are steered , whose designs they prosecute , and that they de●●●ve to be canonized for saints by the pope of rome in his roman kalendar ; have voted down our ministers tithes , ( and therewith our ministry too ) and in their printed declaration 27 october 1659. p. 18. ( since this gospel plea was finished at the press ) declare to the world , that it is upon their spirits , and they earnestly desire , and shall endeavour , that a full and through reformation of the law may be effected ( by abolishing those lawes they were raised , waged , commissioned to defend , and suppressing lawyers and terms at westminster , if not innes of court ; as also , that a faithfull , godly , and painfull gospel-preaching ministry , may be encouraged and provided for , by some certain way , that may be lesse troublesem to them , and lesse vexations to the people than tithes . ex cauda draconem . what debates , speeches many of our army-saints have lately had concerning the totall extirpation of tithes , ministers , law , lawyers , vniversities , corporations , several others can inform those whom it most concerns . whether saint johns description of the army of ( romish ) locusts , rev. 9. coming out of the smoak of the bottomless pit , who bad a king , or general over them , whose name is apollyon , that is to say , a destroyer ; be not a true character of our present army of saints , let all real english protestants judge , and what good cause they have to continue and pay them out of our quite exhausted bankrupt estates , to accomplish these good endeavours , after all their commissions nulled , expired , forfeited by their treacheries and rebellions against their old and new superiors ; faithfulness , loyalty , obedience in the most inferiour degree , to their old parliament , new protector , and anti-parliamentary juncto , ( † trees whose fruit is withered , twice dead , plucked up by the roots by them ) after all old protestations , covenants , & new commissions , ingagements , declarations , addresses to be true , faithfull , constant to them , and live and die with them , being such a capital crime in their general councils eyes , even in their own colonels , captains , souldiers ; as to demerit and incurr an unpardonable censure of utter cashiering out of the army , as traytors , enemies to , and apostates from the armies interest ; which is to be faithless , perfidious , treacherous to all superiors whatsoever : wit●● i● the vindication of 167. officers , come off from , and turned out of the army , in march 1647 , for their obedience to the old parl. the late cashiering of col. whaley , ingoldesby , goffe , and others for their fidelitie to richard , pr. & of col. okey , mosse , morley , and others , for their adhering to the dissolved juncto , though they drew not a sword , nor discharged one pistol in their defence ; which may be justly recompenced ere long by the common souldiers disobedience , treacherie , and infidelitie towards their present commanders , when they stand in most need of their assistance ; isa . 33. 1 , 2. finis . ten considerable quaeries concerning tithes , the present petitioners and petitions for their total abolition , as antichristian , jewish , burdensom , oppressive to the godly , consciencious people of the nation ; excited , incouraged thereunto by disguised jesuits , popish priests , friers , and romish emissaries , to starve , suppress , extirpate our protestant ministers , church , religion ; and bring them all to speedy confusion . by william prynne esq ; a bencher of lincolns inne . levit. 27. 30. all the tithe of the land , of the seed of the land , or of the fruit of the tree , is the lords , it is holy unto the lord. gal. 6. 6. let him that is taught in the word communicate to him that teacheth in all good things . calvin , in mal. 3. 11. videmus non esse novum vel insolitum si homines deo sua officia imputent , & interea manifestè eripiant ei ( decimas ) quod suum est , et ad se transferunt ; manifestè satis appareat eorum impietas , etiamsi velo simulationis sit obducta . london , printed for edward thomas at the adam and eve in little britain , 1659. ten considerable quaeres concerning tithes , and the new petitioners , petitions , concerning their abolishing . i. whether nine parts of ten of the present cager petitioners against our ministers tithes ( if strictly examined by the poll ) will not appear to be poor mecanical persons , of such mean inconsiderable fortunes , estates , condition , ( without any tithable lands , livings , estates , ) as are no ways interessed nor concerned in the payment of tithes ? and so fitter to be punished as factious , seditious , schismatical ; than thanked , encouraged as zealous , conscientious , well-affected persons , by those in present power ? ii. whether all or most of these petitioners , be not really greater enemies to our * ministers and their ministry , then they are unto their tithes ; petitioning purposely against their tithes in order to the subversion , extirpation of their ministry , function , and thereby of our protestant church and religion ? and that by the instigation , sollicitation of those disguised jesuits , popish priests , monks and * romish emissaries , ( the original broaches of this doctrine , that tithes are not due to ministers by divine right , and may be detained from them by the people , to gain them to themselves ; as you may read in mr. seldens history of tithes , p. 166 , 167 , 170 , 171. who now bear chief sway in most separate congregations of anabaptists , quakers , and other antagonists now attempting the present abolition of tithes ? if so ; ( as will appear upon an impartial inquisition ) whether such persons will not be fitter to be banished as antichristian , rather than tithes , and to be taken into publike consideration before the debate of tithes ? iii. whether there be not above one hundred religious well affected protestants , persons of honor , quality , estate lyable to the payment of predial tithes , and most concerned therein , who desire the constant payment and continuance of them for the maintenance of their ministers , to every one of those tith-payers who now petition against them as a grievance , though the tithes the most of them pay be not considerable ? if so , ( as is most apparent , by comparing the paucity and quality of the petitioners , with those who refuse to joyn with them ) whether it can bee conscionable , equitable , just , reasonable , * parliamentarie , to admit of any debates for the abolishing , or altering the payment of tithes , upon the petitions of so few malecontented sectaries , and unvaluable persons ; against the wills , consents , desires , of the generality and most considerable part of the nobility , gentry , farmers , citizens , freemen of the whole nation ? and that during the absence & forcible seclusion of most of those knights , citizens , and burgesses they duly elected to represent their persons , and give both their free votes , opinions , assents , and dissents , to whatever publike businesses should be propunded and ordained in parliament : therefore to this of tithes which is so universal , and so highly concerns both our religion and proprieties ? iv. whether it will not be an apparent breach of the great charter of england , ch . 1. & 29. that the church of england shall be free , and shall have her whole rights and liberties inviolable ; that no freeman shall be disseised of his freehold , or liberties , or free-customs , or be outlawed , ●●●led , or any otherwise destroyed , nor shall we pass upon him nor condemn him , but by the lawfull iudgement of his peers , and by the law of the land : and of above 40. other statutes for its confirmation fince , ( some of them in the last long parliament , now revived in pretext : ) for those now fitting to take upon them , the debating and voting down of tithes , or altering their usual way of payment in any kinde ( being the inheritance , right , liberty , free-hold of the church of england , of every particular church , patron , minister , impropriator , and many thousands of freemen in all parts of the nation ) without any lawfull summons given to them to appear before them , to defend , maintain their respective inheritances , freeholds , rights , interests in them , ( ratified by prescription time out of mind ; by sundry acts of parliament both under our antient * saxon , norman , english kings , and many late ordinances ( to which those now convened gave their votes , as fully as others now secluded ) as well as by divine right , institution both before , under the law , and gospel too ) without any lawfull judgement , hearing , tryal by their peers , or by the law of the land ? and whether this will be a consciencious real performance of their defence of the church of england , expressed in the writs by which they were elected ; or of their printed declaration , may 9. 1659 we are resolved ( by the gracious assistance of almighty god , ) to apply our se●ves to the faithfull discharge of our legal trust , to assert , establish , and secure , the property and liberty of the people in reference unto all , both as men and christians ? therfore of all patrons , ministers , members as well as others , unless they repute them neitehr men , nor christians . v. whether * john canne , with other adversaries to and petitioners against tithes as iewish and antichristian ; ought not first to prove them such , by clear unanswerable scriptures , evidences , demonstrations , to the conviction of the iudgements , consciences of the generality of the english nation , and all now sitting ? and to answer all the arguments authorities , scriptures , reasons produced by tyndarus , & rebuffus , in their treatises de decimis , dr. george carltons , tithes proved to be due by a divine right , london 1606. dr. robert tilleslee , his animadversions on mr. seldens history of tithes london 1619. sir iohn sempil his sacrilege sacredly handled , london 1619. stephen nettles his answer to the jewish part of mr. seldens history of tithes , oxon. 1625. richard mountague his answer to the first part of the history of tithes , london 1628. dr. william sclater , his ministers portion ; foulke roberts , the revenue of the gospel is tithes , due to the ministry of the word by that word , cambridge 1613. richard eburne , his maintenance of the ministry , london 1609. r. g. his truth of tithes discovered ; or the anatomy of annanias and saphiraes sacriledge , london 1608. my gospel plea ( interwoven with a rational and legal ) for the lawfulness and continuance of the ancient maintenance and tenths of the ministers of the gospel , london 1653. & others , to prove tithes due by divine right to the ministers of the gospel , and neither jewish nor antichristian , nor illegal , nor burdensom to the people in the least degree , being allowed in all leases , purchases , before they be voted down , abolished , and quite abrogated as such , upon their clamorous , scandalous petitions , suggestions , void of all truth ? vi. whether the present , and future pretended ease of the people in their tithes to their ministers , ( if effected ) will not be recompenced with an augmentation or duplication of their monthly taxes to the army , or in fines , rents to their landlords , to a far greater value than they now pay to their ministers , and be levyed with greater rigour and harder compositions , if deteined , than now they are ? according to saint augustines prediction , sermo 219. de tempore , if thou wilt not give thy tithes , dabis impio militi , quod non vis dare deo & sacerdoti ; hoc tollis fiscus , quod non accepit christus : thou shalt be sure to give that to an impious souldier , which thou wilt not give to god , and a pious minister : the exchequer takes that away , which christs hath not received ; as some parishes have found by experience to their costs and grief . vii . whether it be not a most arrogant , high , inexcusable presumption for a few giddy ▪ pated innovators in this age , to condemn , censure , not only the practise , wisedom , piety of abraham , the father of the faithfull , and all the people of god in the old testament , before and under the law , and of most christian states , churches under the gospel in paying , prescribing tithes , as the most equal , rational , just , convenient maintenance for the priests and ministers of god of all others ; but likewise of the wisdom , prudence , providence of god , who is a wisdom it self , and b god only wise , c whose very folly is wiser than men , in instituting , commanding such a constant , setled maintenance for them in his word , as the best , fittest of all others ; wherein both minister and people equally lose , gain , and sympathise with each other , which they cannot do with so much indifferency , equallity in any other way , which human wisedome could hitherto invent ? viii . whether it be not an infallable evidence , that those have neither the faith nor piety , and by consequence are not the sons of abraham , the father of the faithfull , in a spiritual or gospel sence , who refuse to do his d works and follow his steps , in paying tithes of all their spoils of warr to christ himself , a priest for ever after the order of melchisedeck , heb. 7. 4. as other soldiers by his example did both amongst israelites , christians and pagans too , num 31. 26 , to 54. 1 chron. 26. 26 , 27 , 28. mr. seldens history of tithes , c. 1. 3. and endeavour to spoyl them of all other tithes due from themselves , and others too ; reputing it an eminent degree of their saintship ? and whether this their practise be not likelier to bring them into hell torments , than into abrabams bosome in conclusion , if they repent not of it ? luke 16. 23. to 31. ix . whether all the inconveniences objected against ministers maintenance by tithes , be not rather fictitious , imaginary , than real , arising from the malice , covetousness , impiety , fraud , bypocrisie , injustice , rapine , perversenesse , litigeousnesse of the wilfull deteiners , opposers of them , rather than from tithes themselves ? since many ministers heretofore , and of late years , have lived all their lives without any sutes for tithes with any of their parishioners , and might doe so still , would they make a conscience to pay them without any sute ? whether those who refuse to pay tithes in kind to ministers now , out of a pretext of conscience ; will not upon the same pretence resuse to pay them any other maintenance that can be invented , and make it more litigious , contentious , uncertain than their tithes , since every innovation in this kind ingenders new suites & disputes , when all legal controversies , suites for tithes have been long since setled , resolved over and over , both in parliaments , and other courts of justice ? x. whether the admission , permission of those few commoners now acting without their fellows , ( being scarce the tenth part of the house ) to vote down , or take away the ministers tent●s , or reduce them into one publick treasury , to divide and distribute them at their pleasures , though amongst the ministers themselves at first , will not be a dangerous leading president and encouragement to them ( upon any pretended necessity ) to dispose of these tenths and the other * nine parts of every mans estate , and reduce the profits of them into their publick treasury , for the necessary defence , and preservation of their new-commonwealth , and the armies pay , as they did others sequestred estates heretofore , because tithes , though * originally dedicated as a peculiar portion , inheritance , and rent-service to god himself and his church , as the soveraign lord of all mens inheritances , specially reserved by him for his own immediate honour , service , homage , tribute , for all the other nine parts they enjoy by his free grace and liberality ; may be thus alienated and distributed at their pleasures ; therefore much more the nine remaining parts alotted unto men alone , for their own private , and the publick good ; over which they have a greater probabler , legaller jurisdiction , than over gods own peculiar portion , which might neither be alienated , exchanged , redeemed by any human powers , but only by the priests consents in some special cases for their advantage , numb . 18. 20. levit , 27. 28 , 29 , 30 , 32 , 33. deut. 12. 17. c. 14. 22 , 23. mal. 3. 8 , 9. ezech . 48. 9 to 15. which if once reduced into a new publick treasury , the ministers are like to have no other share nor better account of them , then of the tithes of southwales for som years last past , or of the deans & chapters impropriations for the augmentation of incompetent livings , swallowed up for the most part by the treasurers and their instruments , with little or no advantage to the publike , and less to the ministers , by reason of their unfaithfullness ; far different from those * treasurers for the tithes and first fruits brought to ierusalem , appointed by king hezekiah , over whom coniah the levite was ruler , who faithfully brought in and distributed to their brethren , the oblations , tithes , and dedicated things , as well to the g●cat as the small , without substraction or defalcation . the statutes of 27 h. 8. c. 20. 32h . 8. c. 7. 2 , & 3e . 6. c. 13. style those evil disposed persons , not regarding their duties to almighty god , and to the king their soveraign lord , who out of an ungodly and perverse will and mind detain all or any part or parcel of their tythes and offerings , enacting strict penalties against all substracters and detaine●s of them . how then they can now be reputed consciencious godly saints , unlesse inrolled for such in the roman kalendar , is worthy resolution : some of them ( as the quakers ) beginning of late to work on the lords day , denying god one day in seven , as well as the tenth of their annual increase , deeming both jewis● and antichristian , as they deem our ministers . ex cauda draconem . finis . notes, typically marginal, from the original text notes for div a70871-e450 a acts 13. 22 b matth. 1. 6. c. 9. 27. c. 15. 22. c. 22. 42 , 43 , 45. rom. 1. 3. rev 22. 16. c see iohn cannes epistle , before his second voyce ( nor ) from ( but against ) the temple , and many late petitions against tithes , from kent , somersetshire , wiltshite , and other places . d 3 e. 1. c. 5. ( see cook ibidem ) 7 h. 4. c. 14. 1 h. 5. c. 1. 1 h. 6 c. 7. 10 h. 6. c. 2. 23 h. 6. c. 11. 32 h. 6. c. 15. 9 h. 8. c. 16. 27 h 8. c. 26. 35 h. 8. c. 11. cook 4 instit . c. 1. e 2 sam. 16. 18 , c. 19. cl . 33 e. 1. m. 4. dors . 43. brook parliament , 101 , customs 6. & 32. grotius de jute belli , & pacis , l. 2. c. 15. sect . 3. c. 6 sect . 1 to 7. c. 13. sect . 14. 33 h. 8. c. 17. * in my quakers unmasked , 1655. and new dscovery of romish . emissaries 1656. * see my true and perfect narrative , p. 14. 20. 41. 49. 60 , 61 , 62 , 63. * from somersetshire wilshire and other places . f de republica hebraeorum l. 3. c. 3. g of the incarnation of the word . part. 1. branch . 2. ch . 1. in his workes in folio . london . 1636. p. 80● . ●0 ▪ 81● . h ephes . ●● 22 , ●3 . c. 4. 5. 15 , 16. c. 5. 23. col. 1. 18 c. ● . 10. 19. hebr. ● . 1. to 15. psal . 110. 1. 4. isa . 9. 6 , 7. rev. 1. 5 , 6. i rom. 4. 1. to 24. mat. 3. 9. luke . 16. 22 ▪ 24 , 30. acts. ● . 2. rom. 9. 7 , 8. gal. 3. 6. to the end . k see dr. sclaters ministers portion● p. 18. to 40. l see hebr. c. 5. to c. 11. ● john 2. 1 , 2. ps ▪ 110. 4. dr. jones , and others on the hebrewes ; dr. reynolds on psal . 110. 4. m acts 9. 15. c. 11. 1 to 19. c. 13. 46 , 47 , 48 ▪ c. 15. 7. to ●0 ▪ c. 21. 19. c. 28 ▪ 28. rom. 1. 1● . c. 11. 11 , 12 , 13. 25. c. 15. 9. to 19 , c. 16. 4. eph. 3. 5 , 6 , 7 , 8. col. 1. 2● . 2 tim. 4. 17 ▪ compared with mar. 10 4. luke . 2. 3● ▪ isay . 54. 3. c. 60. 3. to 17. c. 61. 6. 9. c. 62. 2. c. 66. 12. 19 , &c. ephes . 4. 11 , 12 ▪ 13. n 1 cor. 5. 17. eph. 5 ▪ 2. hebr. 5 ▪ to ch . 11. 1 john 2. 1 , 2. o the kentish petition , john cannes voice , m● . speed and many late quakers rayling pamphlets . p 2 cor. 12. 15. acts 6. 3 , to 7. 1 tim. 4. 13 , 15 , 16. heb. 13 , 17. 1 cor. 1. 23. c. 2. 2. gal. 3. 1. q gen. 14. 17 , 18 , 19. john 8. 58. heb. 7. 1 , to 15. compared with john 8. 39 , 40. r see gratian caus . 16. qu. 7. & surius , binius , crab , merlin , in their councils . ſ hermoldus hist , sla●o . rum , l. 1. c 92. edit . franc. 1581. p. 76. t history of tithes , p. 34. u see purchas pilgrimage , edit . a. p. 304 , 616 , 621 , 630. joan. leo africae descript . l. 3. x arnobius adversus gentes , l. 7. cato de re rustica , c. 152. mr. seldens history of tithes , p. 457 , 458. mountagues diatribae , ch . 3. y pliny nat , hist . l. 12. c. 15. seldens history of tithes , p. 33 , 34. mountagues diatribae , p. 551 , 552. z dionysius hallicarn : antiqu . rom. l. 1. seldens review , p. 459. a bibliotheca hist . l. 5. justin . l. 18. mountagues diatribae , p. 448 , 449. b see his orations against them : and mountagues diatribae , p. 576 , 577. xenophon de expedit . cyri , lib. 5. p. 349. 350 , 351. richard mountague his diatribae , c. 3. p. 500 , 501. * xenophon , hist . grae● ▪ l. ● . p. 493. * oratio de ag●silao rege ▪ p. 657. c degestis regum anglorum , l. 1. c. 2. p. 14. d ecclesiast . hist . gentis anglorum , l. 4. c. 16. e 1 cor. 14. ●● , 40. f psal . 24. 1. psal . 89. 11. psal . 97. 5. 1 chron. 29. 11 , 12 , 15 , 16. g psalm 115. 16 gen. 2. 15 , 16 , 17. c. 3. 17. h exod. 3. 14. i exod. 20. 10. levit. 23 ●● ▪ k see doctor sclaters ministers portion , p. 23 , &c. l luk. 17. 1● , 17. c. 19. 13 , 16 , 17. mat. 25. 1. ● . rev. 2. 10 c 5. 11. c 13. 1. c. 17. 3 , 1● , 16. mat. 18. 24. 1 cor. 4. 15. heb. 7. ● , ● . m purcha● pilgrimage , p. 304. 616. 621. 630. the writers of these several nations , realms and republikes , printed in 16. n rom. ●●● ▪ o origen , hom in num. c 18. ambrose , serm. 5. fer. 2 & augustin , serm. 219. jerom , in mal. 3. p ma●iscon : 2. can. 5. moguntiense . an. 813. & 846. & 847. concil . lateran . c. 54. ticmense sub leone 4. londinense : 2. ●oan : in gratian . su●ius , hoveden . q extravag . de decimis . c. 13 , 14 , 15 , 16. r see mr. seldens history of tithes , c. 5 , 6 , 7 , 8. bochellus , decret . eccles . gall. l. 6. tit. 8. dr. tillesleys animadversions , p. 4. to 30. ſ in his voyce . t see spelmanni concil : antiqu. eccles . brit. dr. usher de rerum britanicarum primordiis . ( v ) see 25 e. 1. c. 5. 34 e. 1. c. 1. cooks 2. instit . p. 529 , 532 , 533 , &c. & the petition of right 3. ca● . x see lucas os●ander , ●●chi●id . contr. cum anabaptistis . harmony of confessions , sect. 19. of the civil magistrate . my swo●d of christian magistracy supperted . y john 10. 16. c. 11. 51 , 52. eph. 1. 22 , 23. c. 2. 13. to the end , c. 4. 4 to 17. c. ● . 23 , to 3● . iohn . 17. 20. to 25. cant. 6. 9. ezech. 37. 16 , to 24. rom. 12. 4 , 5. eph. 1. 10. 1 cor. 10. 17. c. 12. 12 , 13. col. 3. 15. hebr. 12. 22 , 23. i say 66. 18 , to 24. z mal. 3. 6. iam. 1. 17. hebr. 7. 24. c. 13. 8. 1 tim. 5. 15 , 16. psal . 2● . 26 , 27. a rom. 14. 23. b gal. 〈…〉 12. 〈…〉 c 2 thess . 2. 3 , 4. d see sclaters ministers porportion , p. 224 , 225 , 226 , where he proves this by their parallel . a 〈…〉 r. 2. ●●at . 2. c. 4 12 r. 2 c. ●● . ● h 4. c. 14. 11 h. 4. c. ● . 1 h. 5 c. 1. 6 h. 6. c. 4. 8 h. 6. c. 7. 10 h. ● . c. 2. 23 h ● . c 11. 32 h ● . c. 15. 9 h. 8. c. 10. 27 h. 8. c. 26. ●5 h ● . c. 11. ●7 ●●● . the 〈◊〉 for triennial parliaments , cooks ● instit . p. 168 , ●●● . & 4 instit . p. 1. 45 , 46 , 47 , 48 , 49. * 1 cor. 10. 12. a 2 sam. 3. 39. b ●●●b . 10. 31. a rom. 12. 18. b cor. 13. 11. 2 gal. 5. 13. ephes . 4. 2. 1 pet. 3. 2. c 1 john 3. 16. d matth. 5. 44. rom. 12. 20. a isay 2. 4. micha . 4. 3. b psal 47. 1 , 6 , 7. 1 tim. 1. 17. c psal . 2. 6. ps . 48. 2. rev. 15. 3. iohn 1. 44. zech. 9. 9. a capgrave in vita iosephi , will. malmesbury de antiqu ▪ glastoniensis ecclesiae , spelman . concil . epist . dedicatoria , & p. 1. to 12. dr. vsher ecclesiae brit. antiquitates ▪ c. 1. godwin , mathew parker , speed , and sundry others . b antiqu. ecclesiae , brit. fox acts and monuments , spelman . concil . p 1● ▪ &c. dr. vsher eccles . brit. antiqu. c. 4 , 5 , 6. c ad an. 187. roger wendever ad an. 184. dr. usher eccles brit. antiqu. p 125 , 126 , 1078. galfridus monmuniensis , l. 5. c. 1. edit . hidelberg . a matth. westm . graftons holin●●●ed , fox and speed. b matth. westm . an. 307. dr. vsher eccles . brit. antiqu. c. 8. speeds history p. 156 , &c. baronius , an. 306. n. 16. c eusebius , eutropius , zonaras , grimston , speed , and others in his life , fox acts and monuments , vol. 1. a euschius de vita constantini , gildas , matth. westm . an. 318 , to 351. speeds history , p. 159 , 161. spelman . concil . p. 45 , dr. usher eccles . brit. antiqu . c. 8. throughout . a asser and others in his life . spelman in his epistle ded. to his councils . b cambdens britannia , oxfordshire . a spelmanni concil . p 360 ▪ a cambden● brit. & heylins microcosm , p. 458. b de ju●● bel ▪ ●● , l. ● . c. 1● . ●ect . 5 , 6 , 7. ●● annotata . a capgrave in prologo ad vitas sanctorum , spelmanni concil . in epist . d●d . & p. ●33 . a antiqu. eccles . brit. in the life of c●a●mer , fox , speed , hall , grimston in ● 8. & statut. rastal manas . se●as , rome . b mr. cambdens britania , spelman and others . a pilgrimage , 〈…〉 . 133. b fox acts & monuments , and others in his life , and the statutes in his reign . c 2 e. 6. c. 13. d speed , how , baker , cambden in her life , and the printed statutes in her reign : antiqu. eccles . brit. in the life of mathew parker , godwins catalogue of bishops in her time . a ezech. 22 , 30. b m. seldens history of tithes , ch . 8. a hist . anglia tigu●● , 158● . p. 52 , 53 , 246 , 247 , &c. b see ●ir edward cooks preface to his 2. instit . on magna charta . c see matth. 〈◊〉 , hist . angl. p 421 , 505 , 506 , 621 , 624. 838 , 839. the statutes at large , an. 25 ● . 1. after confirmatio cha●●●um . n. b. a epist . 82. ●● bochellus decret . eccles . gal. p. 966. bibl. patrum , tom. 12. pars . 2. p. 7 667 , 67. a cooks a report . the bishop of winchesters case . b fredericus lindebrogus codex legum antiqu p. 703. a rerum vngaricatum scriptores bonfinius , & nicholas isthuansis in vita sancti stephani . sancti stephani regis decretum secundum , c. 52. status regni hungariae , p. 19● . ● ▪ cor. 6. 8. a ●ee page 56 ; 58 , 59 , 65 , 68 , 75 , 79 , 83 , 84 , 85 , 89 , 90 , 241 , 243 , 268 , 297 , 298 , 584. b ioan. leo. geographical description of africa , l. 3. c pilgrimage , l. 6. c. 10. p. 614. d microcosm , p. 710. 711. 712. a ps . 105. 14 , 15. a as appears by their late petitions , and iohn cannes voyce . a exact collection , p. 59. &c. ● i say 29. 16. a matth. 22. 23 , 24. luke 11. 42. c. 18. 12. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mr. seldens review , p. 453. c eccles . hist . l. 4. c. 26. l. 6. c. 41 , 42. l. 7. c. 12. fox acts and monuments . vol. 1. a apologet. c. 39. b ambrose office. l. 1. c. 41. fox acts and monuments , vol. 1. p. 92 , 9● ▪ c pr. step● ▪ hym. 2. a operum , p. 278. b matth. 24. 12. object . 2. answ . a see my legal vindication against illegal taxes , and humble remonstrance against ship-mony . object . 3. answ . a hierom. super ezech. l. 14. ad cap. 44. josephus antiqu . jud. l. 4. c. 8. chrysostom hom. 4. in ephes . serm. 103. sir james semple sacriledge sacredly handled . joseph scaliger diat● . de decimis . mr. seldens history of tithes , and review , c. 2. purchas pilgrimage , l. 2. c. 7. richard mountague diatribae on mr. seldens history of tithes , c. a. & dr. tillesley and mr. nettles ibidem . dr. sclaters ministers portion , p. 17. a p. 299 , 304 , 306 , 312 , 314 ▪ 315 , 316 , 317 , 331 , 333 , 336 , 337 , 341 , 345 , 346 , 371. and elsewhere . dr. tillesley his animadversions on mr. selden , c. 11 , 12 , 13. littleton , chap. 6. frankalmoign and cooks institutes thereon : petrus damianus , l. 2. epist . 14. vt copiosiora in pauperes alimenta per●iciant , dantur ▪ in monasteriis & eremitis decimae quorumcumque proventuum , &c. a see mr. seldens history of tithes , c. 7. sect . 4. p. 165 , 166 , &c , b innocent 3. epist . decret . l. 1. p. 203. l. 2. p. 410. extrav . tit. de decimis , c. 3. ex multis . a ad extr. ti de parach . c. ult . mr. seldens history of tithes , p. 166 , 168. b doctrinal . fidei tom. 1. l. 2. artic. 3. c. 64 , 65. a epist . 240. object ▪ 4. b 7 e. 3. f. 5. 44 e. 3. f. 5. 10 h. 7. f. 18. 7. 6 dyer 84. 8. cook 2 report , f. 44. b. c voyce , p. 13. d surius concil . tom. 3. p. 751. a see rastals abridgement , title tithes , and the ordinances for tithes . lindwood , provinc . constit . l. 3. tit. de decimis . mr. seldens history of tithes , ch . 8. b see mr. seldens history of tithes , p. 320 , 322 , 338 , 346 , 350. c hoveden annal. pars posterior , p. 828. lindwood , provinc . constit . l. 3. tit. de decimis . d 1 thess . 4. 11. a hist . angl. p. 4. b history of tithes , ch . 7. p. 147 , 148. a hist . l. 16 , 17. dr. usher annales eccles . veteris testam p. 516 , 525. b voyce from the temple , epist . ded. & p. 23. if they were razed to the ground it wovld do well. c psal . 137. 7 , 8. a as is evident by comparing it with i say 56. 6 , 7 , 8. c. 61. 1 , to 11. c. 66. 18 , to 24. jer. 33. 15 , to the end . proposition 4. a the kentish petition against tithes , john canne , voyce from the temple , and others . b mal. 3. 8 , 9. a matthew westm . & ●lorentius wigorniensis . an. 983. sec my humble remonstrance against ship-money p. 19 , 20 , 21. b spelman . concil . 610. a cooks ad . report , the bishop of winchesters case . summa angelica . tit. decima . a for which there is suffient allowance given in case of mere heath and baren grounds by the stat. or 2 e. 6. c. 13. b see augustine , serm. 219. mal. 3. 8 , 9 , 10 , 11. a cottoni ●osthuma , p. 174 , 179. the acts of resumption , 6 h. 3. 5 , 9. 10 e. 2. 1. 2 r 2. 6. 6 h. 4 1. 2 h. 5. 28 , 29. 33 h. 6. 2. 1 h. 7 4 , ● . 12 ● . 4. a britan. p. 161 , 162. purchas pilgrimage , p. 133. a 1 tim. 3. 2. b sermo . 219. tom. 10. c causa 16. qu. 7. d decret . eccles . gall. l. 6. t●● 3. c. 19. ●●● a suidas in leone . b a thing formerly proposed by them in their agreement of the people , presented to the commons ▪ house , jan. 20. ● 649. p. 24. a deut. 12. 17 , 18. neh. 13. 12 , 19. 2 chro. 31. 5 , 6 , 7 , 8 , 9. purchase pilgrimage . l. 2. c. 7. p. 130 , 1●1 . a this objection i finde recited in the council of lingon anno 1404. & there answered . bochellus decret . eccles . gall. p. 968. object . a see the levelers new printed paper intituled , englands fundamentall laws and liberties claimed , &c. and many petitions of late . b see all acts for tonnage poundage and impositions , mr. hackwels argument against impositions , cooks 2. instit . p. 58 , 59 , to 64. b mal. 3. 9 , 10 , 11 , 12. see augustine sermo . 219. a gul. malmesbu●iensis , de gestis regum angl. l. 1. c. 4. ●uocus chron. in carolo simplici . cent. magd. 8. c. 7. & 9. dr. til lesly in his animad versions on mr. seldens history of tithes , p. 64 , to 69. b tom. 3. p. 648. c review , p. 466. a extravag . de decimis , c. 10. joannes sarisbur . de nugis curialium , l. 7. c. 21. mr. seldens history of tithes , c. 6. p. 120 , 121. b cannes 2d . voyce from the temple , p. 24 , &c. c 1 pet. 2. 5 , 9. d rev. 1. 5. a gal. 6. 16. 1 cor. 15. 1 , 2 , 3. b gen. 14. 20. hebr. 7. 2 , 4 , &c. c 1 chron. 26. 26 , 27 , 28. a herodotus , l. 5. c. 25. valerius maximus , l. 5. c. 3. diodorus , an. 4. olymp. 98. dr. vsher annales veteris testamenti , p. 260. b see holinshed , speed , and others . 10 , & 11 r. 2. mr. st. johns speech against the shipmony-judges . a gul. malmesburi . de gestis regum , l. 1. c. 4. vita eucherii apud surium , tom. 1. 10. f. gratian , caus . 16. qu. 1. edit . gregoriana . flodourdus rhem. hist . l. 2. c. 12. juoni● chron. mr. seldens history of tithes , p. 51. 465. dr. tillesley , p. 67. * mat. 〈…〉 flores 〈…〉 an. 853 〈…〉 306. * b●bliotheca patrum , tom. 9. pars 1. p. 600 , 601. a aventinus , annal. boyorum , l. 3. p. 179. centur. magd. 8. c. 7 , & 9. goldastus constit . imp. tom. 1. p. 15. dr. tillesley animadversions on mr. selden , p. 64 , to 75. a exact collection , p. 340 , 342 , 376 , 572 , 631 , 632 , 641 , 743. a collection , p. 428 , 8 , 13 , 41 , 43 , 44 , 49 , 51 , 61 , 64 , 96 , 99 , 623 , 696 , 879. appendix p. 15. and elsewhere . a luke 3. 14. a ambros . orat. in julianum , & grotius de jure belli , p. 35 , 88. b grotius de jure belli , l. 1. c. 2. sect . 3. p. 35 , 36 , 88. crantzius saxonitorum , l. 7. c. 16. a extravag . de decimis , c. 10 mr. seldens history p. 120 , 121. b see the book of judges , kings , chron. maccabes , josephus , paul eber and others . c antiq● . ecclesiae brit. p. 209 , to 220. 282 , 284 , 299 , 300. thomas walsingham . hist angl p. 348. see the acts for the clergies subsidies in all our kings reigns , granted only by themselves in convocation . d xenophon helien l. 4. mountague diatriba p. 500 , 501. e lib. 4. epist . 38. f in his exposition on 2 thess . 2. p. 116. a 2 thess . 2. 4 b see dr. abbot , dr. beard , dr. squire of antichrist , and dr. sclater on that place . c luke 3. 14. d luke 7. 2 , to 11. b matth. c. 26 , & 27 , & 28. mar. 14 , & 15. luk. 22 , 22. john 18 , & 19. a acts 12. 1 , to 12. b acts 21. 31 , 32 , 33 , &c. c. 22. 24 , &c. c. 23. 23 , &c. to 35. c. 27 , & 28. c matth. 12. 33. luk. 6 43 , 44. d 2 tim. 2. 3. e hebr. 6. 6. a rev. 1. 5. 1 pet. 2. 5 , 9. a see col. prides beacon quenched . a titus , 1. 16. b 2 pet. 2. 1 , 2. acts 26. 18. c 2 thess . 2. a mat 15. 14. b eutropius , grimston in his life , theodoret , nicephorus , l. 10. c. 3 , 4 , 5 , 24 , 25 , 32 , 33. mr. fox , baronius , spondanus , and others . centur. magd ▪ 4. c. 3 , 14. col. 114 , to 120 , 1438 , 1439. nazianzen orat. 2. in julianum , ambros . epist . l. 5. ep. 29. zozomen l. 5. c. 22. rush●mus , l. 1. c. 28. c eusebius , eccles . hist . l ▪ 8. c. 13. l. 10. c. 8. eutropius , and grimston in his life . fox acts and monuments , vol. 1. p. 113. bishop jewels sermons , p. d see eusebius in vita constantini : bacons advancement of learning ▪ mr. edward waterhouse his apology for learning and learned men . a asser men●vensis in his life , camdens britannia : oxford universitie and cambridge . b suidas in leone . c cha●ion . chron. l. ● . alexander severus . note b hoveden , annal. pars post . p. 601. mr. selden , ad eadmerum notae , p. 173. * see peter martyr , in lib. 2. regum commen● . c. 5. p. 240. a see mr. seldens history of tithes . * see john cannes voyce p. 27. mr. edwards gangrenaes , and lillyes ephemeris , 1650. a quid non mortalia pec●ora cogit aur● sacra fames . a in my fresh discovery of new lights . b rev. 3. 9. c is this christian gospel charity consistent with mat. 5. 43 , to 48. c. 10. 9 , 10. rom. 12. 9 , 10 , 13 , 20 , 21. c. 13. 7 , 8 , 9 , 10. ephes . 5. 2. 1 cor. 13. 1 , 2 , 3 , &c. 1 john 3. 10 , to 20. c. 2. 9. 10 , 11. c. 4. 20 , 21. a sleidens commentaries , l. 9 , & 10. see my sword of christian magistracy supported , p. 46 , 47 , &c. b see speeds history of great britain , stow , holinshed , and the survey of london . a speeds history of great britain . the arraignment of traytors , 3 jac. c. 1 , 2 , 3 , 4. a h●story of tithes , p. 14 , 166 , 167 , 170 , ●●●75 , 127 , 128. b de nugis c●●●●lium , l. 7. c. 21. a ms. and dr. tillesley his anmadversions upon mr. seldens preface . animadv . 9. d mat. 7. 15 , to 15. a since the army-officers in 1649. declared in print against ministers tithes ; these prognosticators gaided by these all-ruling martial earthly planets , not the heavenly stars , have predicted their downfall every year , but not before . a for the year 1651. b since that in 1653. and 1654. he continues in the same strain . a matth. 28. 20. b rev. 21. 1. iohn 10. 28 , 29. c epistle to the reader , p. 4. and astrological discourse in it towards the end . a in the epistle , astrological ptedictions , and monthly observations . a epistle to the reader in his ephenens , 1650 , and 1649. a cap. 25 , & 2● . worthy our most se●ious perusal . b ibid. p. 204 , 185 , 186 , 234 , 235 , 236. which art lilly much promotes . see his ephemeris , 1649 , 1650. a surius concil . tom. 4. p. 992. b a manifestation of the folly and bad spirit of certain in england calling themselves secular priests , p. 56. c rastals abridgement of statutes , tit. durham . a see watsons quod●ibets , p. 93 , 94 , 281. parsons his manifestation , fol. 61. william watsons reply to parsons libel , fol. 74. a the impropriations held by them were much more than the 3d. part of all the parish churches of england divided into 3 parts , and of greater value than the other 2 parts in priests and ministers hands . a page 26 , to 31 , 169 , 186. a in. 2. lib. regum c. 5. f. 240. b see 1. & 2. phil. & mar. c. 8. 1 mar. sess . 2. c. 3. fox acts and monuments vol. b gratian caus . 16. qu. 1 , & 7. c see 1 r. 2. rot . parl. n. 148. 1 h. 4 n. 48 , 100 , 141. 6 h. 4. n , 14 , 15. 8 h. 4. n. 52. 28 h. 6. n. 53. 33 h. 6. n. 47. 4 edw. 4. ● . n. 39. 12 ● . 4. n. 6. 1 h. 5. c. 9. 31 h. 6. c. 7. with those resumptions in former ages , recorded in daniels history and others . d see canterburies doom , ● . 26 , 27 , &c. b the levellers late printed fundamental lawes and liberties . n. 15 , 16 , 25 , 27. a speeds hist . p. 733 , &c. 836 , 849 , 850 , 851. sleidens comment . l. 7. c. 10. b 1 tim. 6. 10. eccles . 5. 10. a see nicephorus eccles . hist . l. 10. gent. magd. 4. c. 3. 14. b amos 8. 11. c ante haec sic existimatum est , speciosa strue●e sapientum esse , & civilis vitae scientium ; structa demolire , stultorum & vecordis animi signa ad posteros transmittere , non erubescentiam : procopius gothico●ū . l. 3. grotius de jure belli . p. 522. d de benesiciis p. 121. e gratian caus . 16. qu. 4. summa angelica & rosella , tit. sacrilegium . f fredericus lindebrogus codex legū antiquarum . p. 257 , a fredericus lindebrogus codex legum antiquarum p. 508 , 702. b fredericus lindebrogus ibid. p. 997 , 998. bochellus decret . eccles . gal. l. 8. tit. 61. p. 1308. a sr. james semple sacrilege sacredly handled . sir henry spelman de non temerandis ecclesiis . mr. seldens review . dr. selaters ministers portion . summa angelica , rosella & tho. zerula tit. sacrilegium : with many more . b see wests presidents , indictments and offences ▪ sect 196 , 197. p. 127 , 128. ● e. 6. c. 12 c articuli cleri . 9 e. 2. c. 12. object . d grotius de jure belli . l. 3. c. 5. answ . e exact collection p. 617. 631. f exact collection p. 730. ☜ a purchas pilgrimage l. 6 c. 5 , 6. heylins microcosm p. 146 , 147 , 613 , 614 , 756 , 757. b lipsius de triumphis , heylins cosmography and others . a hoveden annal pars posterior p. 561 , to 566. math. paris hist. angl. p. 127. * see sr. john davis reports ● . 40 , 41 , 42. a page 75 , 76. hoveden annal . pars posterior , p. 600 , 601 , &c. b de jure belli . l. 3. c. 14. sect . 10 , 11 , 12. & annotata , p. 538 , 539 , 540. a 1 pet. 4. 12. notes for div a70871-e45400 * descriptio daniae , 1629. p. 141. historia compendiosa daniae p. 185 , 186. saxogrammaticus , pontanus and others in the life of canutus and olavus . notes for div a70871-e46650 * jude 12. notes for div a70871-e47580 * see john cannes second voice from the temple , 1653. * see my quakers unmalked . my new discovery of romish emissaries . and true and perfect narrative . * see claus . 28. e. 1. m 3. dorso . * see mr. seldens history of tithes , c. 8. rastals abridgement , title tithes . * see his second voice from the temple , 1653. a prov. 8. 1 , 14. c. 9. 1. b rom. 16. 27. 1 tim. 1. 17. iude 21. c 1 cor. 11. 25. d iohn 8. 39 , rom. 4. 7 , to 15. * 1 sam. 8. 14 , 15 , 16 , 17. 18. ● see i● . calvini hom. 29. in 1 sam. ● . 8. p. 155. * see mr. seldens history of tithes , ch . 11. the 2. part of my gospel plea. * 2 chron. 31. 11. to 20.