miracles God had wrought among the Gentiles by them And whereas the Apostle speaks of myriads of Jews that believe Chap. 21. 20. it is not to be restrained to Jews dwelling at Hierusalem since it was the time of Pentecost Chap. 20. 16. when Jews and Proselytes came to Hierusalem out of all nations and we have express mention of the Jews that were of Asia vers 27. Neither is it impossible for Myriades in the language of Luke at least to come together and to hear at once the same Preacher To shew which Mr. Norton urges Luke 12. 1. However it be it seems that the Church of Hierusalem did at this time ordinarily come together in one place as occasion required for vers 22. t is said The multitude must needs come together This cannot be meant of the Officers for besides that they are the Speakers it would be incongruous to call them the multitude neither can it be meant of others besides believers for this speech of the Elders is to be speake some condescension in Paul to some Legal rites thereby to take off the offence of these that believing were yet Zealots of the Law as is plain and so such an understanding would not agree to the scope of the Elders Neither doth it seeme congruous that it should be said of any other but the Church of Hierusalem What other multitude should the Apostles and Elders expect that they should come together unto them as is implied much less determine their coming together as some understand the speech about the Apostles being come to town To this agree Calvin Beza and Diodate on the place We may adde to this instance that of the Church of Corinth 1 Cor. 14. 23. and Antioch Acts 15. 30. But I finde no contrary instances And this I say not onely against the Episcopal but also Classical Churches which are put in the room of those Episcopal Churches by the effectual working of the mystery of iniquity These are combinations of many Congregations united by subjection to one and the same Court of Elders chosen out of the whole to govern them These are pressed so far at least by some as to take away power of Government and exercise of Ecclesiastick Discipline from the Congregations and not onely infringing of it so leaving them but as the Curacies under the Bishops and their Ministers to have no more power then the Parish-Ministers had under the Bishops at least considered as the Ministers of such Congregations See Mr. Wood in his answer to Mr. Lockyer's Little Stone Part 2. Sect. 1. S. 4. I will not says he question the an sit or being of the subject of this assertion whether there be de jure and of divine institution an Eldership or Presbytery within a particular Congregation that is a Colledge of Elders belonging to one single Congregation by it self having power of Government and exercising Ecclesiastick Discipline although I know men learned and much exercised in the study of the Questions about Ecclesiastick Government are of the judgement that there is not such an Eldership or Presbytery And I confess it is right hard to finde in Scripture either precept or example for it Let us consider the judgement of these Learned men to which Mr. Wood seemeth to incline and more too as appears in his foresaid Treatise p. 369. where expresly he gives his judgement The fixing says he of single Congregations under appropriated Officers is not necessary by any divine institution c. Observe first that they appropriate the power of Government and exercise of Ecclesiastick Discipline unto the Eldership That is implied in what has been quoted and we need not search their Writings that are of that Way much to finde it expresly denied that Popular concurrence in acts of Government is to be proved by the Scriptures Vide Mr. Wood Part 2 of his aforesaid Treatise This how well it agrees with the institution Matth. 18. 18. let it be considered When Christ says Whatsoever ye binde on earth c. does not he include the offended brother to whom he directs his speech from vers 15 and of whom and whose act to the offender he had last spoken Especially considering that this verse contains the confirmation of the last clause of the fore-going verse mentioning the said act of the offended brother to the incorrigible offender that amounts to the casting him out of the Congregation of Christs Church and making an Heathen of him which that we may conceive that it was done though by him yet not by him alone but with the Church Christ adding the confirmation of this act speaks in the plural number and says not Whatsoever thou but ye shall binde c. yet withal keeping the second person that the offended brother be not excluded not saying Whatsoever he or they but ye shall binde on earth shall be bound in heaven And when Christ promises the Keys of the Kingdom of heaven unto Peter his whole discourse lookes on Peter as a lively confessour of Jesus Christ his confession being the occasion of all that Christ speakes unto him and nothing coming in between the beginning and end of his Speech that may make us thinke that Christ considering Peter as a confessour of him at the first did afterward change his Notion and look on him otherwise Read Matth. 16. 16. c. Secondly they exclude the single Congregations considered severally each one by it self from having an Eldership having power to exercise Ecclesiastick discipline and so consequently the several single Congregations are excluded from having power of Government which they say resides wholly in the Elderships How likely this is let it be judged Is it likely that Go tell the Church Matth. 18. 17. should mean Go tell the Elders of the combination Is it likely that our Saviour so tender of the offenders credit and wary of offending him by making his fault publique that he must be told of it first alone then onely before so manay as may be sufficient to give a Satisfactory Testimony according to the Law Is it likely I say that he should appoint no mean between the two or three witnesses and a court of Elders of many combined congregations But not to stay here it has been proved already that the Church of Hierusalem and Corinth were single congregations that met together ordinarily in one place And that the Church of Hierusalem had her appointed officers and that the Church of Corinth exercised Ecclesiastick discipline who can deny But how unwarrantably soever hard they press their Classical way against the congregational even as hath been said to the utter taking away of power of Government from the several single congregations neither do they stay here but translate the power of Government to their Elderships subordinate one to another till they come to an Occumenical assembly to the officres of the whole Catholick visible Church of Christ as united in lesser greater combinations even to an occumenical assembly As Mr. Wood
become no ordinances are of no efficacy to do good unto the souls of men Other ordinances are circumstantially corrupted onely as Baptisme although much were added unto it as anointing crossing c. yet the essentials were retained whil'st it always was administred by washing sprinkling or dipping in water in the name of the Father Son and Holy Ghost Now when ordinances are but circumstantially corrupted we have cause to be humbled that we have not sought God in due order as David for bringing up the Ark in a Cart that should have beene borne on the Priests shoulders but we cannot reject the ordinance no more then the Israelites could reject the Ark because it was carried in the cart of the Philistims making When 't is promised that the woman shall be nourished in the wilderness Rev. 12. 6. it must needs imply that there shall be some ordinances preserved from corruptions in their essentials and that Gods people shall be accepted in the use of them and have benefit by them yet that is no argument against coming out of the wilderness expressing as is plain the condition of the Christian world during the reigne of Antichrist when they have light and might todo it neither can it be more an argument against separation from the Images of the Beast or reliques of them then it was against separation from the beast Will any say that because Baptism was valid that was received in the Catholick Church of Rome that therefore they should not have separated from her that are called the reformed Churches Why then should any say that because Baptisme is valid and other ordinances that have retained their essentials in the Episcopal Churches and classical Churches the Images of it and in the Parochiall Vide M. Cotton in 13 Rev. Churches that are but reliques of the Image of the beast that therefore we are not to separate from them But to speak no longer in general let us come to that which is mainly drived at in this last objection viz whether this separation do not require rebaptization I am for the negative as appears by what hath been said and shall adde these arguments against rebaptization First the Scripture speakes nothin of it Jesus Christ hath left us no institution for it who yet was expected to tell us all things and this expectation owned without the least exception by our Saviour John 4. 25 26. That of the 19 of the Acts of the Apostles is all the instance that I know hath at any time been given to prove rebaptization and this Scripture has been quoted to this purpose in the fourth age after Christ by the Donatists but in my Judgement Cent. Magd. cent 4. cap. 5. pag. 377. so long abused When say they Paul found certain at Ephesus that said they were baptized with the baptisme of John he commanded them to be baptized in Christ After the same manner do our Anabaptists interpret this Scripture through mistake applying vers 5. to Luke as his relation of what Paul did whereas indeed it is to be looked on as the relation of Paul of what John did And so is to be joyned unto the former verse as one intire Speech of Paul to the Ephesine disciples To prove which Beza argues thus For says he Beza in loc the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all Greeke copies is read with greatest concent and necessarily answers to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does by no meanes by no meanes I say suffer that we should breake the series of this speech asunder as though the first part were to be attributed to Paul and the latter part to Luke the writer And besides if there were here a rebaptization of the Disciples that had been baptized with the Baptisme of John it will be implyed that Christs Baptisme that he was baptized with being baptized of John and the Baptisme of all his members is not the same that sounds very harsh These considerations perswade me to thinke that here was no rebaptization and upon this account there was none because Paul upon deliberation findes the essentials of a Gospel-Baptism in John's Baptisme And let it be proved that any thing else was deliberated of by Paul as to the solving of the Question whether he should baptize them or no before he laid his hands on them after that their Ignorance of the gifts of the Holy Ghost brought their Baptisme into question and whether the text will afford any thing to say upon good ground for the former Baptisme of these but that they had the essentials Secondly We must either owne our Baptisme received in the Catholick visible Church of Rome the mother or in the Diocesan or National Churches the harlot-daughters and Images of that strumpet or else we must conclude that the Churches that shall be and be owned of God during the 42 months of Antichrist of which see Rev. 11. 4. shall want utterly the initiatory seal of the New Testament and of this we finde no president in Scripture that a Church should utterly want the initiatory seal of the Covenant of God neither do I finde any hint that these Churches should want it be in this case unparallel'd or know of any that pretend to any such thing that there should be a Church utterly without the initiatory Seal or else there must be an extraordinary way of reviving the lost ordinance of Baptisme in these Churches and of this I know neither promise that we should expect a second Baptist nor experience for these hundreds of years since there have been such Churches that any such have been raised up yet this must be received or the former that these Churches must want Baptisme if that be null that we have had in the Catholick visible Church of Rome or the Images of it for if receiving it in those false Churches null it every one I think will readily grant that there was not a Baptized person left in the world when the Wilderness first began to set up particular visible Churches For from the Churches rest till those Waldenses and Albigenses 't is very rare to finde a man that would acknowledge any other Churches then the beast or his Images that would acknowledge a particular visible Church as Mr. Cotton observes in his exposition of the Revelation Cent. 4. cap. 5. de Heresi◠chap. 13. pag. 123 we are indeed minded of an act of Constantine by his Imperial Edict reducing all to the Catholick Church to walk in communion with her Holiness as his language is by the Centuriatores Magdeburgenses Cent. 4. pag. 315. by which Church that he meanes the Catholick visible is plain by the meanes he uses viz. the delivering up the meeting-houses or oratories to the Catholick Church as they that please may read in the place above cited Thirdly 't will be said But many Obj. 3. godly men have worshipped God Zealously in this way and do still and God has and is still
other then the Catholick Visible Roman Church as Mr. Cotton has learnedly demonstrated in an exposition of his on that 13 of the Revelations lately published And this reckoning of the beginning of Antichrist is suitable to that description of him that is given 1 Thes 2. 4. That he opposeth and exalteth himself Accordingly we may easily gather that the ambition of a Chair-man with the fond devotion of some Elders and people may soone turn Presbyterie into Episcopacy There needs not an act of State for setling such power on a Chairman and putting Elders people in subjection unto him to constitute either Papacy or Episcopacy Thus you see there is little difference betwixt Presbytery and Episcopacy and an easie transition from Presbytery to Episcopacy yea Papacy and Vide Perk. Probl. Pag. 235. they agree much also in nature being an usurpation of Authority over the particular Congregations the visible Churches of Christs institution and therefore I have put them together as also Mr. Bain's Diocesan tryal qu. 1. pag. 21. Those who subject themselves to a Presbytery sayes he as being under it by subordination may in effect as well be subject to an Episcopal and by consequence I say to a Papal consistory Let it be seriously weighed that the Apostle gives us this Character of the Spirit of Antichrist that such a Spirit confesses not that Jesus Christ is come in the flesh John 4. 3. We must not understand this of a confession of words onely but it is sufficient if practice speak it For Antichrist acknowledges that Christ is come in the flesh in words but he denyes it in practise whiles he brings in Judaism or any other way of worship that Christ hath not instituted into the Churches according to that uncontrolled expectation of the Woman of Samaria John 4. 25 26. When the Messias comes he shall tell us all things viz. about worship that was the matter in discourse for that Practise contradicts Christs being come in the flesh when men do not look onely to Christs institution in matter of worship And this is the expectation of the Jewes even at this day that Christ will at his coming give in a sutable platform of his worship sutable to his being come into the world to whō therefore the practice of Judaism must needs be a stumbling-block Though men may thinke they differ from Rome they are of the same spirit if they walk not according to the Gospel-institution of Christ Before I come to the reasons of the Obj. 1 point I shall answer some Objections And first 't will be said This way of separation that you press to be made from the Parochial and Episcopal yea classical Churches nulls all at least the most part of the reformed Churches in the world I answer This tends not to null or Answ make void the faith of the true believers that shall be found in the aforesaid ways of Church-order I deny not their faith whereby they are of the mystical Church of Christ and accordingly destroy not their mystical Churchdom which is acknowledged by a voice from heaven in the text when such as are in Babylon mixt with the Gentiles in the outer Court unmeasured and nourished hitherto in the wilderness of abominable confusion where the great whore sits President when I say such as these are called out of the Babylonish corruption and confusion by the name of Gods people they are plainly acknowledged to be of the mystical Church And yet they are implicitely denyed to be of a right order when they are called and warned to come out of Babylon that must needs mean order since their faith is approved for that being done there remaines nothing to be disapproved but order for under these two the Apostle sums up all to be approved or disapproved in the Church Colos 2. 5. I deny accordingly that the Churches before mentioned are such visible Churches as Christ hath instituted and their politie such as he hath appointed and assert Though their faith be Christian yet their order is Antichristian I deny them not to be the Woman nourished in the wilderness Rev. 12. 6 14. But I deny them to be the Candlesticks that stand before the God of the earth chap. 11. 4. And this need not be grievous since the Holy Ghost hath foretold us of such a distinction of Christians Some are content to walk with the nations in the outer court with so much as will keepe life and soule together and to bite hard in the Wilderness and straggle there from one greene path to another so they can but get a living Others God gives power to be his witnesses against the Gentiles and to set up Christs owne order in the face and to the teeth of the Beast that ascends out of the Bottomless pit though they be slaine for it and will not be content to serve God as Pharaoh will give them leave Such was the Congregation in Queen Mary's time which Mr. Fox mentions Gods preservation of in his 3 Vol. pag. 921. and those of which Mr. Cotton makes mention in the way of Congregational Churches cleared pag. 4. These were in Queen Elizabeths dayes and were remembered by some amongst us but lately dead they were about an hundred and they refused the common Lyturgie and Congregations attending thereunto and used prayer and preaching and Sacraments among themselves and suffered imprisonment for it and pleaded for their separation before the Lord Mayor Bishop Sandes and other Commissioners Jul. 20. 1576. and in this they behaved themselves as faithful witnesses of Jesus Christ 'T is one thing for Churches to be looked upon as Churches in point of salvation and another thing for them to be looked upon as Churches in respect of outward constitution and visible order In the former account we cannot but give the right hand of Fellowship to all that looke to no other way of salvation but by the blood of the Lambe in the latter account we can give the right hand of fellowship onely to those that are after the heavenly patterne laid down in the Word we must not for respect to a right faith swallow a wrong order Hath not the letting go the right order let in a wrong faith Does not the great beast Rev. 13 Blaspheme God and his Tabernacle and them that dwell in heaven meaning the Catholick Church of Rome as Mr. Cotton on the place shews at large Secondly 't will be said this laies a ground to question all the ordinances Obj. 2 that have beene administred in any other way then that you press for whether they are to be accounted null and void To this I answer there is a double degree Answ of corruption that ordinances have met withal Some have beene corrupted in the essentials of them as for instance the Lords supper in the Popish Churches was essentially corrupted The signs were turned into the thing signified one Element denied to the people c. When ordinances are thus essentially corrupted they
Nor Antichrist which is the other beast vers 11. he is indeed one of the heads but not the beast it self differing in number original shape and exercise of power Vide Cott. in 13 Revel p. 4. c. what then can this beast be as he concludes but the Catholike visible Roman Church and this beast answers to and is most fitly thought to succeed in the place of the Roman Empire 'T is reckoned also amongst the detestable sins of Antichrist that he causes an Image to be made to the first beast Rev. 13. 14. that is to set a Church in every Nation c. that may have the likeness of the Roman Church viz. Metropolitan National Diocesan Cathedral and Provincial Churches as Mr. Cotton shews pag. 233. And indeed if the first beast be the Catholick visible Church of Rome these are the living Characters of her and so may well be thought to be the Image they are as like as mothers and daughters and the Parishes are but reliques of them Now these being sins of Antichrist the Doctrine cannot be doubted of and those that will meddle with this sin it will draw in more sin upon them even as the needle drawes in the thred Rev. 18. 5. Her sins have reached unto heaven the holy Ghost gives this a reason of our text Take Beza's criticisme on the word rendred by reaching He uses saies he the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified sins mutually following one another and springing one from another at last to grow unto such an heape that they have reached even to heaven And how naturally Antichrists blasphemy of the Tabernacle of God Rev. 13. 6. that in the language of the Revelations best signifies the Church followes on the continuance in his Churches Let all men judge and whether that be not the reason why the Congregations of Christ are so evil spoken of Secondly because they are harlots and will entice as the harlot to draw us away to their leud courses Rev. 17. 5. She holds forth her abominations and filthiness of her fornication in a golden cup. Babylon hath golden pretences for her abominable idolatries The prevention of Schisms and Heresies for a Catholike Church visible Reverence to the womb that bare us and the paps that gave us suck for Metropolitane National or Diocesan Churches and Parish-Churches Decencie for the Surplice c. She hath the alluring smell of a Leopard to draw people after her 'T is dangerous to come neer her lest they be ensnared being besotted with her Cott. in Rev. 13. vers 18. sweet smell to the carnal sense She contrives all things should be very sightly a comely proportion in the number of the Beast is contrived 't is pleasing to the fancie and easie to remember 't is 666. She is Mystery Babylon subtil of heart her ways are such that thou canst not know them Therefore hearken not to her A void her pass by her turne from her and pass away Pro. 4. 15. And she is stubborne if you will return to to her well but she will not return to you Gods people would have cured her but she is not cured as 't was said of old Babylon Jer. 15. 9. I never knew any that would have a through Reformation that durst take along their whole parish with them to the worke but have been forced to lay aside the most of them as the Jews the Samaritanes Ezra 4. 1. c. when they would prepare for distinguishing Ordinances as their phrase is knowing right well that there were dogs enough if indifferently all were admitted to the management of that matter to snatch the bread out of the childrens hands and drive them from the Table Why should they be washed in the same Laver at least their children that must be washed in their right that may not eat at the same Table Let us take the Prophets counsel forsake we Babylon and go every one to his own country let us wash our hands of her and expect what God hath determined of her Myst iniq pag. 660. as Du Plessis once said of the Roman Church So much for the reason of the point A word or two of application Let all according to their places farther Vse 1 and facilitate Gods peoples going out of the Antichristian Churches according to the exhortation Isa 62. 20 Be wise Oh ye kings be instructed ye judges of the earth serve the Lord in this worke cast ye up cast ye up an high way for the people of God and take away the stumbling-block and gather out the stones out of the way of Gods people First take away Parishes by an act of State viz. the Ecclesiasticalness of them and all that may represent them to be of Ecclesiastical consideration leave not so much as a broken piece of the Image of the beast such are the parish and its Ecclesiastical appurtenances as Hozekiah made the brazen serpent Nehushtan a piece of brass and brake it to pieces because the Children of Israel unto those dayes did burn intense unto it 2 Kings 18. 4. So do ye make them common civil things and leave no shape of the fomer Ecclesiastical state in them Take Josiah's example in demolishing the Altar of Bethel and the high place there he brake down and stamped to powder the high place Parishes are our high places in this apostacy of the latter times temples of mans invention Away with all those consecrated places for worship those holds of Mahuzzim Daemons or Saint-Gods as Mede expounds them opening the 39 verse of the 11 of Apost pag. 104. Daniel as a part of the description of Antichrist He renders the text thus He shall make the holds of the Mahuzzims with all or joyntly to the forreigne God He paraphrases thus And though the Christian God whom he shall profess to acknowledge and worship can indure no compeeres yet he shall consecrate his temples Ecclesiastical holds joyntly to the Christian God and his Mahuzzims Deo Sanctis i. e. to God and the Saints This may seeme a nicety to most that I should inveigh so against these But is not God as Jealous as ever And should not Saints be as zealous May monuments of Idolatry be better indured then heretofore Sure I am the argument for the demolition of these is perpetual and why the precept should not I know not Daniel 7. 5 6. and also verses 25. 26. The true reason why these are suffered is hinted by Mr. Cotton when he says Vial the 7. pag. 14. When the zeale of God lifts up the hearts of people Saith he then they will not endure a consecrated place in all the world where they come And when this vial is poured out then the earth shall be full of the knowledge of God and then all the chappels o◠ease and Churches of State and temples of glory wherewith the world hath been deluded shall be thrown down they will not leave them a stone upon a stone that shall not be
thrown down 'T is to our shame that we have no more knowledge of God then to suffer such plain monuments of Idolatry I confess were it not to cry out against the Altar of Bethel and gain an advantage of speaking to them that otherwise I cannot have after the example of the Churches meeting in Solomons Porch after the temple was abolished Act. 5. 12. I would never more preach or perform any holy duty in them A way with Patrons or lay-founders those most abominable usurpers They usurpe the prerogative of Christ they will found Churches not onely build a Synagogue but appoint the Church and the minister and herein they usurpe over the Church too Is it not wisdomes priviledge to build the house and hew out the 7 Pillars thereof Pro. 9. 1. is not Christ Jesus the builder of the house and is not this his prerogative founded in his Godhead Heb. 3. 3 4. Durst Paul and Barnabas exercise such tyranny as to impose a minister on the people as these do with the helpe of the Bishop formerly of the Commissioners for tryal of ministers now See Act. 14. 23. Mr. Calvin on the place having rendred the text thus When by suffrages they had made them Elders in every Church He comments thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to decree somthing by up-lifted hands by which form of speech is best of all expressed the right way of making Pastours Paul and Barnabas are said to to Chuse Elders Did they do this alone by their own office but rather they put it to the suffrages of all c. Away therefore I say with these abominable usurpers And although this usurpation appeare not so clearely in the continuance as in the beginning of patrons and though it lie under more restraint now then formerly this will not salve the matter For the Patrons now a dayes hold their right to present by vertue of the first usurpations of their Ancestours which yet they also imitate and uphold and so now all the wickedness of them and withall Scripture will not beare a mincing reformation Lopping and plashing of bad plants Neither will the blood of Christ beare it and the power of his Spirit When the fountain is opened for sin and uncleanness the names of the Idols shall be cut off and be no more remembered Zach. 12. 1 3. 'T was evil to sacrifice and burne incense on the high places though it were unto the Lord onely God will be served onely in his own way and wisdome will send forth her maidens Pro. 9. 3. which she cannot be said to do when men will minister to her in a strange way in the doing of it And mark these maidens are such as go abroad to them that are without that are simple without understanding and walke with the foolish vers 4. 6. let the world as well as the Church be supplied with ministers according to Christs institution That which is stuck at much is the rights and properties of Patrons the taking away these is looked on as a piece of injustice Remember Pharaoh King of Aegypt and Sihon King of Heshbon how their hearts were hardered by abuse of righteous principles urging them against Gods commands and his Churches good Do you ever finde when Images are broken and burnt groves cut down and burnt and high places destroyed that there is any regard had unto the right that any had to the materials The great Proprietarie of all the world calls in these rights who shall with-hold them I am sorry for men in these dayes See the Narrative of the Parlaments dissolution on Dec. 12. 1653. with the Ordin for impowering the Commissioners for trial of publik preachers p. 1. that make it a ground to breake up Parliaments and make Ordinances to preserve the rights and properties of Patrons God calls for them and they may yeeld them without any dammage except that they shall want a way to oblige Ministers to daube them with untempered mortar and sow pillowes under their elbows that they may lie easily in their sins and go in ease to their everlasting paines A way with Tythes that old-Testament-maintenance that seemes to me plainly distinguished from the new-Testament-maintenance in that argument of the Apostle for the maintenance of the ministers of the Gospel 1 Cor. 9. 13 14. 't is plain he argues a simili from the like and like is not the same And to this suffrages judicious Mr. Hooker in his Survey of Church-discipline Part 2. ch 1 pag. 31. This way of raising maintenance saies he appointed in the Gospel is far differing from that way of the tything in the Law c. Mr. Mede hath this passage touching difference of the Lawmaintenance of ministers and the Gospel maintenance That which was onely required for acknowledgment of the divine dominion under the bondage of the Law is now turned into the nature of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift for good tidings but this does not fully teach the difference betwixt law and Gospel-maintenance of ministers which differs not onely in the motive and end but in the very kind For one is a legal Ceremony and the other is a Gospel-institution the one is Jewish the other is Christian the one reformed the other popish according to the epithers I find put on the way of tything by Mr. Hooker calling it the popish Jewish way of Tything Survey part 1. chap. 1. p. 29. Concerning the popery of it I shall onely adde what Mr. Cotton speakes opening the number of the beast The foundation sayes he is six that he opens by the six books of Decretals now says he if you would know why this six comes to be multiplied by ten If you observe it all the Government and maintenance of the Roman State is by tenths by tythes all the people must give the tenth to the Priest and the Priest to the Bishop for the maintenance of the Catholique Church and so the whole Government comes to be multiplied maintained and established All the Roman Catholiques are built upon popish Laws and decrees all which require subjection to the popish Church and submission to that Church and to the Pope as the head of that Church receiving doctrine and worship and discipline from that Church and that was founded in six in the six books of their decrees and it is multiplied viz. by tenths according to the same bookes to maintaine all the Clergy from the Pope to the lowest Parish-priest But my argument that I would follow is that Tythes are Jewish that is much to be suspected because they are Popish the Papists being so much addicted to be the Jews Apes and the rather because they have seemed to make much of the Jewish Church-Government in composing theirs and so their Maintenance was most sutable to uphold it But which is more the maintenance by Tythes had reference to the Temple They that minister in holy things do live of the things of the Temple 1 Cor. 9.