we cannot be happy 2. Or of the blessing and encreases of the Earth out of which God in his bounty feeds clothes every way necessary accommodates us in our humane necessities only reserving unto his own service little more than a tenth part and that for man's good also that by such means a Ministry able to edifie comfort and enform him concerning the Will of God for his salvation may be maintained to which Ministry he hath appointed that his reserved part the tenths to those I say whom he calleth to labour in his service 3. A part of the Earth or land which he hath given man to Till Sow Plant and yield Encrease as he reserved a part of our time of life for our serving him so hath he also a part and portion of our place or the earth on which he will be served for without time when and place where there can be no humane Action That is Church and Churches Houses set a part from all common use to his service and publick worship accommodate So was there a Temple and Synagogues for Israel and Churches among Christians even from the Primitive age 1 Cor. 11.22 Also to the Levites there were Cities appointed out of every Tribe Num. 25. 23. c. even 48 walled Cities with their Suburbs their other revenue being generally provided for them by Tythes Oblations c. out of the whole Land beside Now our Savior released none of these Rights as to the morality thereof that is the equity of his servants maintenance and necessary accommodation in his worship Therefore he avowed the Temple to be his Fathers House and the Prophet saith John 2.16 Mal. 1.11 R v. 8. Mat. 21.13 From the rising of the Sun even to the going down of the same in every place incense that is Prayers of the Saints shall be offered unto my name saith the Lord of Hosts So Christ declared himself to be Lord of the Sabbath and so also is he Lord of that portion of the Earhts encreases reserved to the publick Worship of God and in case of detention thereof Mal. 3. he saith expresly Ye have robbed me in Tythes and Offerings 5. The Law had three branches The Moral Ceremonial and Judicial The first whereof was and is the rule by which all persons at all times and in all places are to compose their lives as to God which is the substance of the first Table The second Table prescribeth the mutual duty of man to man The Ceremonial Law prescribed several religious Rights according to which God would have his Israel to worship him until the fullness of time wherein Christ was to come in the flesh and fullfill all those things for mans redemption which those rights prefigured and under which God's people were to be exercised and trained up all the time of their minority as a Child under a Schoolmaster in expectation of a Savior and Redeemer to come The judicial Law appertained to Israel for the well government of them by administration of civil Laws for the peace welfare and tranquillity of that people therefore these are often joyned together in holy Scripture Precepts Ceremonies and Judgments The first whereof appertaineth to the right forming of holy manners The second to Rights and sacred Ceremonies determining the manner of Gods worship for that time The third to the civil government of the people And these three are as it were the nerves of every well governed State holy Manners religious Worship and due execution of Justice 6. Divine positive Laws or Institutions bound as did moral Preceps though with some considerable differences Some positive Laws were binding only to some particular persons as that Gen. 2.16 Of the tree of knowledg of good and evil thou shalt not eat of it this bound as to the precept only Adam and Eve who were but one flesh Some positive Law Gen. 2.24 as they were temporal having their beginning and ending in time thoug they were binding to a multitude or nation yet were they not so to all men as Circumcision raising up seed to the diseased brother c. which bound Israel respectively until Christ came in the flesh that the trueth of the promise concerning his being of the Tribe of Judah and family of David might appear in that distinction of Tribes So the many Sanctions appertinent to Priests and Levites Heb. 10.1 the Service and Rights which having a shadow of good things then to come were to cease when the truth was come and had accomplished all those things which were thereby prefigured So the judicial Precepts were positive for the time while Israels republick continued and so were binding and still are as they have their ground in moral equity To these are reducible those precepts prohibiting Mariages in certain degrees of consanguinity which positive Law maketh incestuous then commencing when mankind was encreased unto multitudes and societies of men which could not bind in the family of Adam supposing God's Ordinance for the progagation of all mankind by one man and one woman For the Ceremonial Laws they bound not before their institution signified to Israel by the divine Lawgiver neither do they because they are not positive unto this time Therefore that opinion is erroneous and dangerous which saith Naturae lex ratio deposcit precipit Azor. instit l. 6. 25. ut Deo Sacrificia offeramus quibus peccata nostra expiemus For sacrificing was no Law of Nature but a Posi ive Law the Law of Nature was as the Original to the Moral which was a transcript or duplicate thereof and there was a positive precept for Abels sacrificing without which it could not have been acceptable to God as done in faith but now in propriety of terms offering Sacrifice for expiation is no more justifiable than Circumcision Christ hath by his own oblation of himself once offered Heb. 10.10 14 18. vid. ib. c. 9. 12. perfected for ever them that are sanctifyed now where remission of these that is sins is there is no more offering for sin These Laws are now not only mortuae but mortiferae not only dead but a killing Letter Whereas the moral Law in all negative precepts thereof binds Semper ad semper And the Affirmative as may be seen in the fourth and fift precept bind semper though not ad semper So we are all our life time bound to sanctifie the Sabbath but we are not bound at all times of our life so to do because it is not always the Sabbath or Seventh day and we are not bound to any impossibility in Nature 7. The Ceremonial and Judicial Laws as positive had some mixtures with morality and the moral had somthing Ceremonial or Positive for a time Erat partim morale partim ceremoniale 12ae q. 100. 3. 2m Alens parc 4.2 which was the reason why the fourth precept was alterable from the seventh day reckoned from the Creation to the Seventh day from Christs
know all things and therefore may err in some but still we must remember that it is the Cause not the Punishment which makes the Martyr Few are perswaded that either the Conclave which canonized Garnet had power to make him a Saint or that your Neoteric Saints have authority or warrant from God to unsaint the Evangelists Apostles and Disciples of Christ by the holy Ghost and Church ever since their times owned for Saints Rom. 1.7 Rom. 16.15 1 Cor. 1.2 2 Cor. 1.1 Eph. 1.1 c. and so by calling we fear least their next attempt should be to devest St. Mathew St. John St. Thomas c. and to send them out among the vulgar by the names of Mat Jac and Tom But now justifie your assertion and shew us any one Martyr of Christ who ever was of your opinion in denying the payment Tythes and suffering death for the same Next you demand Page 16. Whether any person have a true and legal property in the tenth part of another mans encrease Concerning such legality by the Laws of man I conceive you make no question concerning divine Law if your quaere be that upon the matter is to doubt whether God hath property in mans encreases or hath power and right to assign the same to whom he will For the first part of such a question I take it to be indisputable with all those who take Gods Word to be their rule and guide he saying expresly all the Tythes of the Land whether of the seed of the Land or the fruit of the Tree is the Lords it is holy unto the Lord so of the Tythe of the Herd or of the Flock the tenth shall be holy unto the Lord Levit. 27.30 32. And concerning these he saith Ye have robbed me though the Jewes said as many amongst us now think it is no robbing of God to take away M l 3. or detain Tythes from his Ministers Wherein have we robbed thee God saith Ye have robbed me in Tythes and Offerings and therefore were they cursed even the whole Nation As for the second part of the doubt all know that the right and absolute Proprietor who holds not of any other but is the Lord Paramount hath right and free power to assign his propriety to any other or others Now God doth as expresly say Numb 18.24 c. The Tythes I have given to the Levites to inherit Of which he yet reserved to himself the Heave-offering as it were a Quit-rent for their acknowledgment of his Soveraign right over all Now from his grant we claim a moral and so an unalterable right due to those whom he appointeth to serve about holy things and not solely from the Laws of good Princes and States though as your self presently confess in the same Paragraph Tythes are to be paid because commanded by the State and that Law and equity obliges the payment That which you after say That the person that claims them may have no particular interest is contradictory to the forecited Scriptures and your own Concessions as also by that which immediatly you grant it appeareth false where you say if a true legal Property be in another person to the tenth part of my encrease I ought in conscience to yeeld and set it forth because it is not mine To which we say First What can be a true or legal Property if that be not such which God himself gives makes the conveiance and in his holy Word testifieth that he hath given and setled as Inheritance and for such service on those whom he hath appointed to minister about holy things Next we say that you can have no right in Tythes that they should become yours either by purchase for who hath right to sell Gods part and that invito Domino Nor by descent or prescription The first you say claims these to be due jure divino and produce the Law of Moses for it c. What other mens opinions are or have been cannot make our right and claim by Gods divine donation by the moral Law void and therefore we trouble not our selves about them I have you say again diligently for two years and more Page 17. laboured to enform my self c. Here you bring an argument from the time you have spent in studying this point and implied unerring faculty of apprehension For if this were not no time can profit to good information Concerning the validity of this reason I leave to others to judge who better know your abilities of Art and Nature than I yet do but now give me leave to ask what Authors studied you Very likely some who were in the same error with you others who could have informed you better you condemn unknown and because your aim is to uphold a party for the carrying on a secret design you did not receive the love of the truth and therefore cannot want strong delusions and so may you still be of their form who are ever learning and never able to come to the knowledg of the truth if you study to deceive your self and others which if it be not so I am confident that you may find enough in the writings of sound and Orthodox Divines to undeceive you if at least you will not shut your eyes if the vail be laid over your eyes none but God can make you see whom we pray in his good time to remove it You speak again of changing the Law by Christ c. Concerning the change of the Ceremonial Law you have been answered that change is granted you without advantage to you or apparent damage to us See what hath been said to your 14 pag. Further we say that Christ changed not the moral Law in any one jot or title thereof as to the morality of it Matth. 5. he protested against it who is the faithful and true witness So that the precepts thereof having no repeal appearing in all Gods Word binde for ever unto the worlds end Shew us if you can where the Law-giver ever repealed the Law for tything Bring us any one Text of holy Scripture either expresly declaring it or by necessary consequence concluding it Which seeing you cannot do abuse not the Scripture making it to speak what you please to hold up your party In a right use of Scriptures we must carry sense from them not bring it to them Your pretending to an absolute change of the Law causeth your ignorant and credulous Readers presently to think they are discharged from all duty to Moral precepts not considering that it must continually binde all men and that the Ceremonial and Judicial Law were positive for a time and appertaining to Israel onely 12ae q. 122. 1. 2m as determinationes moralium which being changed the Moral Law still continues A discharge of obedience hereto granted what an Harvest would the Devil reap from these pernicious Tares which you scatter in the Lords field and what unspeakable confusion would follow what out of
Resurrection The moral precepts as simply such are unalterable and indispensable as to all times places and persons Neither did God ever dispense with the morality of his own Laws Mat. 5. Neither did Christ in any one jot or tittle dissolve them whatsoever seems contrary is but expository in the result as Christ doing most of his great works on the Sabbath was no dispensation with the fourth precept but only an interpretation thereof shewing that works of necessity and mercy Luk. 13.15 14.5 are works of the Sabbath So God commanding Israel to borrow of the Egyptians and take away the things so borrowed Exod. 11.2 Gen. 18. by that Act of his justice doing Israel right he being the great Judg of all the World in giving them their just wages for their unjust servitude which wages the Egyptians detained from them doth but interpret the eigth Commandment Thou shal not steal That is not by any means take away another mans goods invito domino i. e. bonae fidei possessore Now first we must consider That due wages belonging to Israel in point of morality which saith the labourer is worthy of his hire Luk. 10.7 was in the Egyptians hands who therefore were thereof but malae fidei possessores from whom as from a thief or usurper it was legally to be recovered that might not be done without warrant from a competent Judg therefore God's warrant empowred them so to do 2 Chron. 19.6 as the sentence of those who now judg for God may warrant a labourer or servant to recover his due hire or wages unjustly detained from him Secondly it is considerable That we may not take from him who though of some other Nation is yet united in the same bonds of community and amity with the republick Exod. 13.18 Numb 14.3 11. c. Deut. 17.16 Gen. 44.14 of which we are a part which the Egyptians from that time were no longer to be except in case of legal proceeding or lawfull hostility wherein as thou maist take away the life of an enemy so maist thou his goods but in an unjust War the murder or latrociny is double injury 8. In man's fall some moral Laws were to his understanding more unextinct than others So were the precepts of the first Table which concerned our duty to and worship of God more obliterated than the precepts of the second Table which concern the maintenance of humane society as Honour thy father and thy mother Thou shalt not kill Commit adultery steal c. The very Heathens knew that such things were unjust impious and destructive to humane society therefore they prohibited them in their 12 tables or abridgment of their Laws and accordingly severely punished the offenders Towards the divine precepts of the first table which enjoyned the due worship of one true God their unerstandings were more darkened though even thereof they had some very slender remains by natural principles not utterly extinct as may appear in their worshipping of those whom they took to be Gods 9. The Scripture affirms not only that which is therein expressed totidem verbis but that also which by necessary consequence followeth the true sense thereof as appears in that which Christ said to the Saduces Mat. 22.29 Ye erre not knowing the Scriptures Wherein Exod. 3.6 In that which God said unto Moses I am the God of Abraham and the God of Isaac and the God of Jacob. Why here 's not a word or syllable concerning the resurrection of the dead concerning which Christ there spake true if we consider express words but from necessary consequence it followeth If God be the God of the living and not of the dead then Abraham Isaac and Jacob are not so dead but that they still live with God in their Spirits and therefore their bodies shall rise again to be with God the God of the living which they not understanding knew not the Scriptures and Power of God to raise the dead in the Scriptures declared This may also appear in that which the Catholick Church believeth concerning the sacred Trinity which is no where named in holy Scripture totidem Syllabis 1 John 5. but by certain consequence from thence proved The same also we must understand concerning Baptising Infants and the observation of the Christian Sabbath and so of paying Tythes to Gospel Ministers c 10. God's precepts be they never so ancient having no repeal appearing in holy Scripture are ever binding unto the end of the World and no man can with any security of conscience attempt to free himself from the bond of any duty imposed by Gods moral law at all or from his positive precepts without clear evidence of the lawgivers will for the cessation thereof 11. No moral Law of God is temporary as concerning the future but as it bindeth every man without exception respectively so doth it ever bind Such is the Law of tything which is enjoyned in the first fourth fifth and eighth precepts of the moral Law as will appear in its place 12. No man councels or authority of men may dispense with any one precept of Gods Law Christ disavoweth any dissolution of it by himself in the least jot as to the morality thereof Therefore it is a sin and such as shall exclude a man from the Kingdom of Heaven to attempt it though with consent of many or most suffrages of men under any pretence whatsoever So when God saith Thou shalt not make to thy self any graven Image What will it avail the Idolater to plead before his Tribunal that a great part of the people say that Idols are Laymens books Shall their distinction of dulia and latria excuse them What that some think the Sabbath peculiar to the Jews and therefore that it ought to vanish away with the ceremonial Law What that some think that Christian liberty freeth them from Obedience to their civill Magistrates and that it was proper to the Jewish policy only that some impious Nicolaitans thought fornication no sin or that Christian Liberty freeth them from Gods Law forbidding all uncleanness and filthy lust If all Nations and people should or possibly could dispense with these or any one precept of Gods Moral Law such consent could not amount to more or less than a general apostasie from God and his sacred Law What if people and Nations should cry down tythes as when the Hunnes Goths and Vandals invading the Western parts of the Christian World Tythes and Churches were pulled down Universities Colledges and Schools of good learning were overthrown as our adversaries would fain have it now Could all this do any more than make their outrages more infamous hateful to God and Man and more odious to all posterities to whom their detestable and unhappy memory should come and for present themselves instrumental to pull down Gods curses and plagues upon themselves and their Countrey unappy in the birth and breeding up of such prodigious miscreants 13. No
they had a very large allowance appointed them by the Lord. I had done with this point but that I desire the Reader to consider how our adversary crosseth himself somtimes denying sometimes affirming the same thing pag. 1. he saith No Tythes did the Priests receive of the People but pag. 3. he saith The Priest-hood which had a Command to take Tythes of their brethren Thus his first foundation failes him So was their maintenance distinct That which you said impertinently before you now make an introduction Pag. 2. to that which you would fetch in scil That the Levites maintenance was Tyths but the Priests was distinct from that ergo What the Priests maintenance was not Tythes neither ought the Ministers succeding them to be Tythes but you have marred this argument by your own former concessions Which were figures c. Who or what were figures because you express not I owe no answer only I conjecture what you reach at Changing the Priesthood which had a command to take Tythes of their brethren Pag. 3. there was made of necessty also a change of the Law True there was made a change of all that was changeable therein that is the ceremonial part thereof if you mean a change of all simply you had need study the point wo years more for here would be a begging the question and paralogisme a dicto secundum quid ad dictum simplicitèr There was a change of the Law not simply and in all the branches thereof as the Antinomians would have it but of the ceremonial and judicial part thereof The morality is unchangeable in the whole and every part thereof save only that which was even therein ceremonial and so alterable as bringing titles to Jerusalem c. observation of the seventh-day-Sabbath from the Creation c. But the morality is unalterable and indispensable in respect of all times places and persons In the rest which followeth you seem a while to fight with your own shadow Nor did the Apostles you say go about to establish the law by which Tythes were given your foundation is here laid on a false ground and such will your superstruction be you suppose Tythes given by the ceremonial Law in Abrahams example as we shall hereafter see in its convenient place it appears that Tythes were due some hundreds of years before God gave the ceremonial Law by Moses and God did not then give tithes to the Priesthood of Aaron as a new donation for their maintenance but only determined them according to that present age of his Church as for the moral Law on which Tithes are grounded Rom 3.31 the Apostle saith plainly Do we then make void the law through faith God forbid yea we establish the law Yea out of the ceremonial law he takes out this morality appliable for Ministers of the Gospel Who goeth a warfare any time at his own charges 1 Cor. 9.7 c. Who planteth a vineyard and eateth not of the fruit thereof c. for it is written in the law of Moses Thou shalt not muzle the mouth of the Ox that treadeth out the corn for our sakes no doubt this is written c. 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 But freely preacheth the Gospel c. What inferr you from hence The Apostles required no Tythes ergo Gospel-Ministers ought to require none First I say if the Apostles example without respect to the difference of the several states of the Church newly planted and peaceably constituted must prescribe us in all things then are we bound to suffer persecutions to have no setled charge but to travel up and down to preach to all Nations which implies not a few impossibilities Secondly If your conclusion be the Apostles took no Tythes ergo the Gospel-Minister hath no right to them The answer is apparent in the forecited place where Paul saith It was not because he had no power but for the exigents of those times For 1. Christianity was yet but a stranger on Earth believers being very few in respect of the numerous heathens bred up in Idolatry 2. Tythes whereof the heathens had some knowledg by the principles of nature or otherwise were generally paid to the Idol-Priests of the Pagans and Idol-service as by Tythes paid to Hercules and many other like may appear See Sir H. Spelman larger work of Tythes c. 26. 3. Christians being generally in Cities they had few predial Tythes and so they were incompetent to maintain Ministers 4. For the first 300 years until the reign of Constantine persecution almost every where raging so that few Christians were masters of their own lives liberties or possessions but were almost every day counted as sheep for the slaughter Rom. 8.36 2 King 5.26 almost every place streaming Christian blood Therefore as Elisha said to Gehazi Was this a time to take And that from new converted people lately clensed from the filthy Leprosie of sin Was it not rather a time to give if they possibly could to the relief of those they taught Every thing hath its time the time was not yet come that a constituted Church should demand her own In the Wilderness wherein the people were in frequent travels the very seal of Gods Covenant Circumcision was intermitted by the space of 40 years together and in the Apostles times their often journying and perils of waters Josh 5.7 perils of robbers 2 Cor. 11.26 32 33. c. and frequent persecution enforcing them to flie for their lives gave them no possible means of receiving Tythes but as the Levites received them not in their travel but when they were setled in Canaan so the Apostles after Christs ascension being in continual travel through one part or another of the world and one while in prison another while in flight and persecution what convenience in such condition had either Christians to pay or Ministers to receive Tythes which were to be taken in the seasons of their maturities and only on those places where they grew to be due nor ere that time came they who in right ought to receive them were by the guidance of the holy Ghost in some other Country preaching the Gospel many hundred miles from the place where their Tythes grew due See it in S. Peters example walking through all quarters Act. 9.32 c. Sometimes at Lydda or Joppa sometime at Jerusalem at Babylon or Egypt sometimes 1 Pet. 5.13 or the Apostles Paul and Barnabas somtimes at Antioch Seleucia in Syria Salamis Paphus in Cyprus Perga in Pamphilia Antioch in Pisidia Iconium Act. 13. Act. 14.6 Lystra Derbe in Lycaonia Phrygia Galatia Mysiae Samothracia Philippi in Macedonia of Greece S. Bartholmew in India Jerom Catal. Script Eccles S. Thomas in Persia
you have so pillaged them that you have scarce left themselves bread You say farther not any Councels that expresly supposed them a duty of common right before the Councel of Lateran held in the year 1215. Were this so much as probable it would condemn the Christian world and the Prelates of much defect herein We are too sure that many are faulty herein now because Satan hath blinded the minds of many and stirred up sundry impostors to write and speak against the ordinance of God for support of the Ministry his design being to steal away the oyl from the Tabernacle lamps that their light failing his Kingdome of darkness may be advanced but if now Governors should set out some more strict decrees for Ministers more easie recovery of their Tythes then formerly have been seeing the apostacy of so many sectaries would those decrees be any proof in future ages that Tythes were never supposed a duty of common right before the year 1659. or some following time Yet you say were they free to dispose them were they pleased until the Popish Councels restrained their liberty Say now bona fide were Tythes due to Priests and Levites under the Law or Ministers of the Gospel ever free to be disposed of by the people in a setled state of any Church constituted where the people pleased If you mean tenths for the poor they are out of the verge of this present controversie and so you trifle If you mean Tythes for Ministers and maintenance of Gods service we justly require your proof we know that under the law God never allowed any such liberty to his people neither can it appear in the Gospel that ever he left the Ministers thereof to a less certain and determinate maintenance then he did the Priests and Levites here now being the Ministry of a more excellent Testament established upon better promises and how else did Paul avow his power therein 1 Cor. 9. however in those times of the Churches troubles he used it not You say farther The old Roman doctrine that Tythes ought to be paid And was the law for paying Tythes old Roman doctrine Was Moses a Roman Or was Christ a Roman who allowed the same in the Pharisees practise But to take your meaning with favourable interpretation of unadvised words I must put you in mind that the old Roman doctrine was pure Rom. 1.8 when S. Paul commended their faith and so it continued unto their latter apostacy I so much reverence antiquity as to avow that quod antiquissimum verissimum To your following Allegations I say what laws and canons for Tythes among the Saxons determined doth not prove that Tythes are not due to Ministers by divine right And as to the rest I say if they made laws to bind the people to obey Gods moral Law they did well therein and concerning the people so bound it is pity that they as we now needed such coercive laws to restrain their Sacriledge To that which you say pag. 10. That notwithstanding the many Laws Canons and Decrees of Kings it was left to the owner to confer it where he pleased We answer to these tautologies if they were true that is no wonder if there was no absolute reformation at once specially there where the peoples great Diana secular interest hath a part But now consider Of what strength is your argument à facto ad jus faciendi They did say you leave it to the owner to confer it where he pleased ergo it was just and lawfull so to do that consequence will appear notoriously faulty in other instances For example The people of Judah built them High places and Images and Groves on every high hill yea 1 King 14.23 in Asa's good reign The high places were not removed 1 King 15.14 In that miscellanie of Religion 2 King 17.29.32 to which may be added our modern confusion Every Nation made Gods of their own and put them in the houses of the high places which the Samaritans had made c. and made unto themselves of the lowest of them Priests of the high places So Jeroboam made Priests of the lowest of the people 2 Chro. 33.17 which were not of the sons of Levi whosoever would he consecrated him 1 King 12.31 and he became one of the Priests of the high places And this became a sin to the house of Jeroboam even to cut it off he made him Priests for the Devils and for the Calves which he had made 2 Chron. 11.15 Under him the people fell to Idolatry their fact concluded it not just and in the Prophet Malachies time the people did not pay their Tythes and Offerings Did that exempt them from the curse Mal. 3. because there were multitudes of offenders No no it brought it upon the whole Nation no examples of multitudes shall excuse Sacriledge And Parishes you say are but of late erection What would not he make his ignorant Reader swallow Page 10. Damasus speaking of Dionysius who lived about the year 260. saith Presbyteris Ecclesias divisit caemiteria parochiasque dioeceses constituit he distributed unto Priests Churches and Church-yards and appointed Parishes and Dioceses Vit. Pontif. Dionys init So also Platina in the life of Dionysius testifieth in the 2d Councel of Carthage the argument of the 11 Canon is Bin. Concil To. 1. Vt nullus parochiam alienam praesumat invadere That no man should presume to invade anothers Parish which Councel though but Provincial was confirmed by a general Councel in Trullo Câ—rranz sum concil this was held in Cyprians time that ancient Martyr In the decrees of Urban in the year 230. it is said of lands dedicated and given to the Church ipsae verores inditione singularum parochiarum c. In the Ancyran Councel Ib. Carran held about the year 308. approved by the Necene it was decreed that Bishops and their Ministers should endeavour utterly to root out that devillish invention and art of sortiledge è parochiis suis Ib. Carran pag. 157. In the 3 Canon of the Councel of Antioch we read thus Si quis presbyter aut diaconus aut omnino quilibet ex Clero parochiam propriam derens vel omnino demigrans in alia parochia c. This Councel was approved in the sixt general Councel of Constantinople In the Councel of Sardis it was ordained Canon 18.19 That no Bishop should ordain a Minister ex aliâ parochiâ without the consent of his Bishop In the Laodicean Councel Canon 14. see the like It were easie to weary the Reader with such proofs And is not it a notorious falshood to say that Parishes are but of late erection One thing is here considerable that when there were but few Christians Parishes were of much greater circuit of land then since the more abundant plantation of the Gospel wherein for the ease and accommodation of Parishioners many Chappels of ease erected have since by Acts of
as a Levitical but as a moral duty belonging to God long before either Levites or ceremonial Law were in being and therefore they continue under the Gospel because moral duties are unchangeable And it is observeable that Melchisedech met not Abraham the father of the faithfull with bloody Sacrifice like a Priest of the Law but with a supply of bread and wine the elements of a Gospel-Sacrament which the Ministers are to divide unto the people That Tythes are not Levitical or Ceremonially due it may appear because 1. They are much more ancient then the Levitical Law 2. Secondly Tythes are positively declared to be the Lords and so to belong to his Ministers about holy things for ever 3. Ceremonies of the Levitical-law were all significative as of somthing to be performed by Christ for the work of our redemption but so are not Tythes 4. Tything now used is not after the manner of the Levitical Law but after the manner of Abrahams paying tythes to Melchisedec who was not of the tribe of Levi So our tything is now to Christ who was of the tribe of Judah Heb. 7.13 of which no man gave attendance at the Altar 5. The end whereto tythe was ordained is moral in point of Piety Justice and Gratitude First Piety for that will maintain the worship of God Secondly Justice for that is to give every man his due Now the laborer is worthy of his reward 1 Tim. 5.18 1 Cor. 9.14 and God hath appointed tythes for a reward or maintenance of those who serve him in the Gospel as well as under the Law Thirdly Gratitude for benefits received of him to whom we ow and offer such thanks adde hereto that these are to be paid to incourage and sustain the laborers in the work of the Lord as Hezekiah commanded the people to give the portion of the Priests and the Levites that they might be encouraged in the Law of the Lord 2 Chron. 31.4 And we may here consider that in the Levitical Law the Lord had regard to provision for Gospel Ministers for he saith in one of the branches thereof Thou shalt not muzzle the Ox that treadeth out the Corn which the Apostle applieth to inforce payment of honorable maintenance of Gospel Ministers Neither was that equity new neither the Gospel it self The first appearance whereof which we read of was from the beginning when God said It that is the seed of the Woman Gen. 3. Gal. 4.4 Christ made of a Woman shall bruise thy head that is the Serpents head in which his life and venome principally lieth This Gospel promise lay hid for ages and generations Ephes 3.9 Col. 1.26 Exod. 4. Heb. 9.7 18.22 Gen. 3.19 4.4 Gal. 4. Joh. 1. under dark and mysterious shadows and figures So that though the Law like Tamars Zarah as it were first put out the hand which was before its birth marked with a skarlet thred blood and death yet in some sort the Gospel was first born like Pharez Gen. 38.28 29 30. and was as the day light by little and little toward the fulness of time wherein the Sun of Righteousness should arise to enlighten the World manifested See Gen. 49.10 Numb 24.17 Isai 7.14 11.1 10 12. Dan. 9. Mich. 5 c. and at the last clearly interpreted 1 John 3.8 Rom. 6.22 8.2 3. 1. Cor. 15.55 c. Hos 13.14 For this purpose the Son of God was manifested that he might destroy the works of the Devil ruine death and hell And because God would manifest this his mercy to the World for the comfort and confirmation of his Elect in all ages after mans fall he still sent out some Interpreters and Preachers of his Sacred Mystery furnished with such means as might every ways enable them thereto and support them as to their humane necessities And it is not probable that an alwise God would slack his hand and appoint a less certain determinate and comfortable maintenance to the Ministers of the most excellent Testament the Eternal Gospel than he did unto the Priests of the more imperfect which was to cease and be done away So that the Gospel-maintenance as to the Moral equity thereof was before the Law of Moses given many hundred years after the Gospel-promises 2. Your second Observation is That amongst the Jews no outward Law was appointed for the recovery of Tythes but he that did not pay them robbed God c. And think you that robbing God against which the curse of the whole Nation was denounced had no punishment following it Think you not that every sin separating between the sinner and God the sole Fountain of Blessedness was not a sufficient punishment to it self in the guilt thereof And do you conceive that we are now bound by Israels Judicial Laws any further than some Statute Law of this Nation makes them in force to binde us It seems grievous to you that any Law is made by good Princes and their great Councils for recovery of Tythes but for which you and others of your Sect would venture on Gods Justice as if it were a light matter by the contempt of Divine Laws to fall into his hands Heb. 12.29 who is a consuming fire But know you that it is both lawful and necessary for those who have Legislative power in Republicks of authority to execute Justice to binde their Subjects from running into sin and pulling down curses upon their Souls and therefore to enact Laws to compel them by respective punishments to obedience to Gods Moral Laws As in case of prophanation and common swearing for which the Land mourneth adultery murder theft oppression c. I suppose you will allow You say again That Tythes were not for the Levites onely 3. It is easily granted Jerom on Ezek. lib. 14. cap. 45. shews That there were tythes of four sorts First For the Levites Secondly For the Priests Thirdly For Love-feasts Fourthly For the Poor Which whether this Pamphleter dissembleth that he may have something to say though to no purpose except to trouble the Reader I know not You say again That when the Levitical Priesthood was changed by the coming of Christ Jesus 4. the Law for tything was also changed as Paul writ to the Hebrews Now Samson will pull the House upon his own head That very Text which you cite is point-blanck against your self the Law that is the Ceremonial Law was changed therefore something was appointed in its place What but the Gospel and the Ministery thereof And as the Office so of the necessity of humane condition respect must be had for the supplies thereof whereby it may continue There was therefore a change of this Law as to that which was Ceremonial for example in the manner of paying Tythes to the Priests and Levites the place where at Jerusalem or other publick store-houses thereto appointed but not in respect of the morality or any branch thereof So that the Priesthood after
the order of Melchisedec is not abolished nor the Tythes to the same belonging as the Apostle shews Heb. 7.8 saying And here men that dye receive tythes but there he receives them of whom it is written that he liveth that is Christ So then tythes still follow the Priesthood and so the Apostle makes a Priest and a receiver of tythes equivalents Instead of saying Men that dye are Priests he saith That men that receive tythes And instead of saying He that lives is a Priest he saith He that lives takes tythes As if in his judgment Tythes and Priesthood were as inseparable in point of right as Kingdom and Tribute and so the portion due to Christ is still due to his Assigns the Ministers of the Gospel who are his receivers and in their Ministration in his stead 2 Cor. 5.20 And so hath Christ appointed 1 Cor. 9.14 But to your Objection I suppose your familiar on which you rely is known to you except coming up Janus-like double faced you do not so well mark it The one is a Parologism à dicto secundum quid ad dictum simpliciter the other is your old acquaintance Petitio principii We say that changing the Priesthood the Ceremonial part of the Law onely was changed but not the Law for tything which is Moral You say that Paul wrote so that the Law for tything was also changed Pauls words to the Hebrews in the cited place are these The Priesthood changed there is made of necessity a change also of the Law You corrupt the Text by adding thereto of tythes shew us these words The Law for tything was also changed either in that place or any other writing of St. Paul or in all the New Testament and we will rest satisfied therewith and never more speak for tythes But seeing you cannot for shame and danger of these plagues which are threatned Revel 22.18 leave that cause which you cannot uphold without so many untruths and falsification of the sacred Scripture You say For the first three hundred years while the purisy and simplicity of the Gospel was retained no tythes were paid among Christians If this were true what could it make against our right to tythes The causes which hindred their payment are laid down in our answer to that which you objected in your third Page Also for that you speak concerning the Apostles free Preaching of the Gospel to which I here adde that Origen who flourished about 226. or 230. in his 11. Hom. in Numb after many other forcible perswasions to pay their tythes by that which Christ said to the Pharisees This ought you to have done c. he presently addeth How therefore shall your righteousness exceed the righteousness of Scribes and Pharisees if they dare not taste the Fruits of their Land Priusquam primitias sacerdotibus offerant Levitis decimae separentur Lib. 1. ep 9. Cyprian whose Martyrdom fell not long after speaking of the Levites tythes saith Quae nunc ratio forma in clero tenetur c. And he blameth Victor for appointing Geminius Actorem his Attorney because he would not have him distracted from his Ministry and citeth these things as a Decree of his Ancestors The same Father in his third Tract De simpl Praelat speaking of the times before him complaineth of Charities growing cold Tunc domos fundos voenundabant Distribuenda in usus indigentium precia Apostolis offerebant Ut nunc de patrimonio ne decimas damus Sic in nobis emarcuit vigor fidei Sic credentium robur elanguit Then they sold Houses and Lands and offered the price to the Apostles to be distributed for the use of the poor but now we scarce give tythes of our Patrimonies Thus hath the vigor of Faith languished in us so hath the power of Believers grown faint Much concerning this hath been noted by others therefore I content me with these two antient witnesses but what now would you hence conclude What that craft and impurity brought in tythes among Christians But that were a poor fallacy Non causa pro causa Such as the old man used who said That Tenterden Steeple was the cause of Goodwin Sands For said he just as that was building they began to appear But if in the Primitive Church they had not the use of tything understanding Readers will consider that which hath been said therein persecution everywhere raging could not suffer the people to pay or Ministers to receive their tythes Yet no time can prevent God in his reserved right no use or practice of paying tythes while persecution hindred therefore there was no jus in re non sequitur Tythes came into use in Christian Churches so soon as the owners their selves retained use and dominion in their Possessions except in case of Scandal at the first planting the Gospel See 1 Cor. 9.4 1 Cor. 12.15 c. 1 Thes 2.9 That as the mystery of iniquity began to work c. Again 5. here is a Fallacia non causae pro causá Say soberly Think you that the working of the mystery of iniquity was the cause of Ministers Preaching of that which God had commanded to be done Or was that mens imagination as you say the ground whereof you confess was fetcht from the Law of Moses It is to be hoped that your second thoughts will be better Your sixth Observation is nothing to the purpose and therefore deserves no answer You say That in the first payment of tythes Pag. 15. they were not paid as tythes but as Free-offerings at the bounty of the giver c. Say now when where or by whom were tythes ever paid otherwise than by Gods Ordinance from the first mention of them unto this present and shew us if you can how identity admits of disparity Payment of tythes not paid as tythes You say As Free-offerings not as answering any Law that required the tenth part c. This hath and will appear most false mean time circular Arguments are usque ad nauseam tedious and absurd tautologies odious to the prudent Readers But Abraham paid tythes to Melchisedec and Jacob vowed a tenth to God which no doubt he also paid Did these acts of theirs answer no command or motion of Gods Spirit equivalent thereto Heb. 11.13 How then is it testified that these died in the faith Can faith as to please God be without a divine precept If you would suppose That Abraham gave tythes to Melchisedec as of meer benevolence to some distressed Prince how think you came Jacob to vow a tenth rather then some other part how so great a part of the world if not by imitation of Gods people constantly and religiously paying tythes Whatever you conclude of these certainly they were not guilty of Will-worship of whom God testifieth that they died in the faith It was not say you a received Doctrine that tythes ought to be paid till about the year One thousand and two It is easie to answer
Hell can be imagined more damnable Consider therefore what designs of Satan your captious disputes carry on You will say you intend no such thing Parum interest quo animo feceris quod fecisse malum est but it skills not with what intent you do that which is evil to be done You say Much more colour had the Quiristers c. Homo suavis a merry man I trow But I am not at leisure to exchange words concerning odde Crotchets But say you How doth Gospel-Ministry succeed to the Levites c. We have spoken hereof before and say more first they succeed the Legal Priesthood as they are Ministers of holy things and therefore must live of Christs portion which is tythes though their office in some things differ as shall appear in its place Next the Apostle will shew you Heb. 7.12 The Priesthood saith he being changed there is made of necessity a change also of the Law Where note that he saith not that the Priesthood is abolished but changed So the Law in the Morality thereof is not abolished but the Ceremonies and things thereto belonging are changed Now changing presupposeth a suffection or substitution of some other thing in place of that which is removed So the Ministers succeed in place of the Levitical Priesthood and their honorary and maintenance accompanieth the same Now the portion due to Melchisedec's Priesthood which is a permanent order is tythes these being due to Christs Priesthood are due to Christs Ministers As for your buzzing about here and there and no where seâ—ling concerning the Priesthood it is nothing to purpose And what say you was the Primitive Church assured of for some hundred years After you have done trifling we shall have it that the Church for some hundreds of years never called for tythes Your own citations of Jerom Ambrose Augustine c. shew this to be grosly false except by some hundreds you mean onely the first three hundred wherein the rage of persecution neither permitted Christians to pay nor Ministers to receive their tythes concerning which we have already spoken in answer to the same objection You say again What is this to the payment of tythes Pag. 18. What that Abraham paid tythes very much First this imports a right in Melchisedec to take them and therefore a debitum in Abraham to pay them who having a special direction by some inspiration which had the force of an injunction Abraham's act was of duty not arbitrary benevolence yea by the Moral Law which before the exact transcript thereof on the Tables of Stone was the very same with the Law of Nature which bound not onely Abraham but all persons respectively to all times and places For to worship God is a Moral Precept though for the time the determination thereof 12 ae q. 99. as to the manner how appertained to the Ceremonial which being antiquated and changed into another manner of worship under the Gospel yet is still the same in point of Morality which bound and unchangeably bindeth all You possibly may say Abraham paid tythes but once but there needs no other proof that he constantly paid them at other times as well as that once specified to Melchisedec because God testified concerning him saying Gen. 18.19 I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment which is afterwards interpreted Deut. 32 46. By doing all the words of this Law Adde hereto that he onely is good and just who is constantly so and accordingly Jacob also paid tythes because the Morality of the Law universally binding to this duty of Equity and Justice bound all men and ever respectively to do the same how else fell Abraham and Jacob upon a tenth rather then on a fifth seventh or twelfth part Without faith it is impossible to please God as also to do any thing in faith which God commandeth not You say more that few are now left who will onely stand to it and the generality are of a contrary minde Few are now left We may thank your rage for that But I demand doth the appearing paucity of any Truths Professors disparage their Cause What then shall we think of Eliah crying I onely am left Were there not then many thousands on the Prophets side whom he knew not of might it not even then have been answered to him as Elisha said to his servant 2 Kings 6.6 Fear not for they that be with us are more then they that be with them But what you mean by onely stand to it I know not but doubt hic ambiguo ludimur Mean you onely stand to it that jus of receiving of tythes and so wave and disclaim all right which in confirmation of the same good Princes and Parliaments or Donations and Bequeathments which well-affected men have given us by several Laws and Acts in divers ages past That were foolishly and ingratefully done so to value these grants to which you confess your self bound to obey Even for Conscience sake That the generality are against Right and Truth I do no more wonder then that you are And so you say the greatest part of the people of England deny tythes to be due by Gods Law To this and that which immediately precedeth I think no more answer then this necessary if so it is the more shame for them Concerning the end of paying tythes you have been answered As for Impropriators they are out of the verge of our present question which concerns the Ministers portion yet here we may use the saying of Boniface Archbishop of Mentz in his Epistle to Cuthbert Archbishop of Canterbury Our complaints saith he hereof are not much unlike to a dogs barking at theeves and robbers breaking open digging through and rifting his Masters house Quia defensionis auxiliatores non habeat Spelm. Concil decret pag. 239 submurmurans ingemiscat lugeat Because he cannot have helpers for defence yet growling he will grumble and whimper And this you say leaves every man free to give to him that teacheth I am sure you are not very free to give to him that teacheth and for all this preceding Miscellany you leave us in doubt what you mean by this leaves this what your irresolute conclusion and confused resolution Do these make for your dream of the Castle in the air Competent maintenance for Ministers and that arbitrary voluntary contribution If you mean voluntary to import willingly performed as all good works must be we accord Paul Preached the Gospel willingly that act of Preaching was a voluntary act of Paul 1 Cor 9.16 17. yet wo had been unto him if he had not preached the Gospel because a dispensation of the Gospel was committed unto him Concerning those you speak of who you say Pag 19. are transformed as Apostles and Ministers of Christ who have the form but want the power who teach for filthy lucre c.
We may take up the Eunuchs quere Of whom speaks he this of himself Acts 8.34 or of some other man Where is the power of godliness on your part when you broach many falshoods setting up impious doctrines of men instead of Gods oracles Non soles te respicere cum aliis maledicis Is it filthy lucre in us to require the portion which God hath appointed us or in you who would take it from us Gods Word doth evidently enough shew to any whose eyes are not closed by prejudicate opinion That as there was a Legal service to which belonged a legal maintenance a Temple and an Altar service to which God allotted Temple and Altar portions or maintenance to them who there served so by the same Moral equity there is a Gospel service preaching administration of Holy Sacraments c. to which appertain the things or temporal perquisites belonging to the maintenance thereof which is laid down in sundry places of holy Scripture See Gal. 6.6 Prov. 3.6 1 Tim. 5.17 Now if there be a portion to be set out unto God and his Ministers out of all and every the temporal goods of every one instructed in the Gospel according to the sum and purport of these places of holy Scripture and no certain portion or maintenance for Ministers be found in Gods Word but tythes then are tythes the portion and maintenance allotted by Gods Word to Ministers for their service But there is a portion to be set out to God and his Ministers out of all the temporal goods of every one instructed in the Gospel and no other determinate certainty for Ministers maintenance mentioned in holy Scripture Ergo Tythes are the principal portion allotted by Gods Word to Ministers for their service And no reason can our adversaries alleage to make it probable that God would have Gospel-Ministers means of subsistence less certain and definite then the Priests and Levites means was under the Law To conclude a Law for payment of Tythes for the maintenance of Gods publick worship all confess shew us in all Gods Word where that Law was ever repealed Pag. 19. But you say He always took care for such as he sent forth and they never wanted c. And what reason can you shew why they now should I presume not to ask why so many of Christs faithful Ministers have of late been driven into great wants and so are still Your device of competent maintenance doth here but corvis hiantibus illudere They who were sent out by Christ you say reaped the fruit of their labor What proves this but that they ought to do so still Concerning Churches which you say were gathered we say you ought to consider a great difference between a setled or constituted Church and that which in the Primitive Age of the Gospel was setling and there to be constituted Therefore that which was then done cannot reasonably prescribe a maintenance for Ministers of a Church constituted There was besides persecution unadvised zeal of voluntary poverty a Bird as rare to be found in this age as a Phenix or black Swan There was danger of scandal given we know none now except taken not given in requiring our Tithes of such as you Herewith say you let our now called Churches be proved c. God be blessed we have a more just and certain proof then your Lesbian rule to try our Calling by Christ saying By this shall all men know that ye are my Disciples if you love one another and for the rest The laborer is worthy of his hire This is appointed us by the Lord of the Vineyard by God out of his own reserved part not contracted for or arbitrarily determined by man This we understand that which God knew to be a proportionable honorary not that which fickle man fancieth to be so This is no mercenary wages such as your own party confess are upon Covenant Compact Agreement or Promise Now it cannot appear that ever the Apostles maintenance was grounded on Covenant Compact Agreeement Promise c. but on Gods Providence and Ordinance Mercenary wages is definite particular as to the sum agreed on between party and party so was not the Apostles maintenance in any of the Churches to which they preached Yea say you for their preaching was free Why they took not Tythes you have heard formerly that they had maintenance from the Churches is above all dispute but you would have us preach freely that is taking no Tythes because in the Primitive Church Charity abounding you say it appeareth not that Tythes were paid To which we say be you such first as those Christians were to their Teachers and then talk of gathering Churches and our ceasing to take Tythes In the mean time you cannot reasonably require us to leave our good way seeing you will not leave your evil one of sharking Ministers Wages is or ought to be proportionable to the merit of those that serve by Covenant but the maintenance of the Apostles and Ministers could not can not be such for they Minister Spiritual things and reap Carnal And now Why quarrel you our receiving these supplies of the World to which we Preach And from what part thereof should we reasonably expect to reap but from that on which we sow 1 Cor. 9. God hath determined that we shall live of the Gospel which we preach according to the equity of the moral Law for this one and the same justice is to be observed in the Law and Gospel 12ae q. 108. 2. o. 19. The School-men well note that the Gospel commands no other Moralities then the same which the Law commanded And here you say rulers should have wisdom c. Rom. 13.4 We take you for a pretty Counseller of State and the Apostle saith of the Magistrate He beareth not the Sword in vain for he is the Minister of God a revenger to execute wrath on him that doth evil But in vain carrieth he the Sword who hath not wisdom to direct it And is that wisdom which you here offer our Magistrates for Counsel of State to leave Christ's Kingdom to his own rule What to punish no offenders To cry to Christ as those rebellious Tribes 1 King 14.16 See to thine own house David What would become of such inactive Magistrates and such a Laish For defect of Justice in the due execution thereof Judg 18.7 Gen. 18.25 Ezek. 5.8 the Lord the Judg of all the Earth will do right as he saith because they had not kept his judgments Therefore thus saith the Lord God behold I even I am against thee and will execute judgment in the midst of thee See also Ezek. 11.9 2 Chron 24.23 24. in the sight of the nations So when Joash hearkened to wicked Counsel and did not justice upon delinquents the Lord brought upon Princes and people the Assyrian Army so they executed judgment upon Joash Thus will it still come to pass that for want of Magistrates due
which but seems so unto deluded mindes but Conscience on the infallible Word of God in which can be no falshood Shew us now if you be true men that this is indeed your Conscience and we will go along with you But excuse us if we subscribe not unto such dull and stupid opinions for which you cannot shew that Christs Ministers were ever in your sense made manifest But you would have Magistrates punish and restrain the evil We wish it so but doubt that you would wince when you were under the lash for Sacriledge and your Opinion could not save your You say Would not this ease the Magistrate and be more acceptable to God To so impious and vain a question it is enough to answer No. Who say you made him a Judge c He or they who made him a Magistrate and a restrainer of the evil Pag. 20. A third sort you say plead for Decrees c. I am loath to be expensive of precious time in examination of that which others plead and I content me to say concerning the rubbish which you here scrape together That those things have been sufficiently answered by the learned and most industrious Dr. Tilsley Animad on Hist. of Tythes to whom I refer the Reader who desireth further to be satisfied concerning those things And then you say about that time it came to be received and believed that tythes ought to be paid c. I cannot but think you dissemble your knowledge who say That it was about a thousand years after Christ before it came to be received and believed that tythes ought to be paid Origen Cyprian Jerom Ambrose Augustine c. believed them to be due and payable or else they would not have pleaded so earnestly for them and you know that these lived some hundred of years before the time which you mention Consider what your self have confessed and for shame contradict not that You say That in England as well as other Nations every man might have given his tythes where he pleased till about the year One thousand two hundred If that were true I could not but think it great pitty that they were so long ignorant But must we still be troubled with your Crambe and often repetitions of one and the same falshood surely it is already nauseous to the understanding Reader Page 21. Pleaded for Humane right To this and many things else gathered out of Mr. Seldens History of Tythes I answer again That it skills not much what others plead God gave Ministers the jus and right of Tythes from that time that he had a Church I say Jus in re a right in Tythes though Humane Laws may be said to give them Jus ad rem that is a Law and Custom of Court to claim and recover them as their right To this if Kings and Parliaments have contributed their power and authority by Laws and Decrees they did justly and religiously therein For therefore God put the power into their hands well knowing how malicious Satan is against Ministers of the Gospel and how in his ambition to bring men to his Kingdom of Darkness and Atheism the subtil Impostor works as you do on the worldly minder of Neuters in Religion who wouldly gladly be of the cheapest one that they might spare their purses and the newest that they might be in the fashion Now for Statutes of Kings and Parliaments suppose they have power concerning mutual Humane rights i. e. Meum and tuum God onely hath right in his reserves Suum cuique is the Rule of Justice and Christ said Give to Caesar that which is Caesars to every one that which is his onely let Gods Portion be sacred and inviolable We look therefore on Statutes as effects of Gods mercy towards his Church making Kings and high Powers her Nursing-fathers and yet we say that we ground not our Claim and Interest therein God hereby used a Coercive power to restrain the Sacriledgious because of the hardness of their hearts who regard not Gods Laws but fear Mans. The Law you say doth not give any man a property But sure the Law of God doth of and by which we hold from whence we claim our portion And we further say That if no Humane Law Act or Decree had been made for us on this behalf yet had we a firm right to that which God assigned us by his Will revealed in his Word Yet we thankfully acknowledge that we ow very much to the Laws and Grants of good Princes Magistrates Councils and Judges for our actual recovery of our dues without which it may too easily appear by you and your party how little comfort and support mens consciences would afford Ministers notwithstanding your pretended sufficient maintenance for them whose Judges you would appoint your selves Was not Ticonius your Tutor August Ep. Vincent Cic. Acad. q l. 4. or one of that Sect who said Quod volumus sanctum est or some Protagoras affirming Id cuique verum esse quod cuique videatur You say He that saith they are onely due by Humane Right Pag. 22. c. We know not any of ours who say so We say they are due by the Law of God and Man and recoverable by Humane Laws to God subordinate As Stante Repub. Israeliticâ peculiar Rights and Interests by the Moral Law due and claimable were justly recovered by the Judicial which God appointed as a subsidium thereto and Band of Obedience the execution whereof was by men appointed to judge so now For Magistrates are still to execute justice according to those Laws which by Statute or Statutes are made Judicial to us And if our Magistrates may justly judge for me I may as justly claim and recover my right by the same Law and Equity Adde hereto That Councils may and ought to make Laws to binde the people to obey Gods Moral Law and by just punishments appoint restraints of transgressors thereof that it may be well with them and their children For Salus populi suprema Lex This may appear if we consider either first or second Table As in case of prophanation and common swearing or prophanation of the Sabbath or against Murder Adultery Theft we have wholsome and necessary Laws Now if for the obedience to God Humane Laws be good and necessary in respect of one Moral duty why not in others As if for the maintenance of Gods worship in the quotâ parte of time by God reserved and thereto still necessary Why is it not as just and necessary in the quotâ parte of our substance by the same Law of God reserved to and necessary for the same To the matters in your following Cavils concerning Civil Rights Ministers Proprieties and Courts wherein they have been or ought to be recovered you vainly trouble your Reader our claim being from Divine Law whereto all Laws and Courts ought to be subordinate Pag. 22. You say further That the Act for Tythes gives nothing but
suppose you will not affirm that Mens charity was the first or principal moving cause or do you mean that the freewil of man in this business of tythes preceded that command of God as a cause the effect or that posito Dei mandato man did yield a free and chearful obedience in paying tythes as God had commanded Which voluntary act was as Pauls preaching of the Gospel such as that wo had been to him if he had not done it Express your terms and sense and let us have no after-reckonings We know that Gods Children yield a chearful and a voluntary obedience they do their duty commanded not moillingly grudgingly or of necessity and 2 Cor. 9 7. 1 Pet. 5.2 1 Cor 9.17 that God loves and rewards chearful obedience and such are all acts of true Religion voluntary not compulsory the Spirit of God making us willing of unwilling so carrying about our wills and affections as Astronomers say the primum mobile doth the inferior orbs of Heaven in their Diurnal motion from East to West contrary to their Natural motion yet by an admirable influence Citra violentiam So we can admit tythes paid by Gods servants to be a free-will offering respectu offerentis but not ex parte praecipientis as if man instituted and paid them without Gods Command for the same and as if they were works of Supererogation We know that in every good which we do God worketh both velle perficere Phil. 2. we acknowledg that they are not rightly performed by any pure Naturals of man but of Gods free Grace both Jubentis quod vult praestantis quod jubet So Israel brought a willing Offering unto the Lord every man and woman whose heart made them willing to bring for all manner of work Exod 35.29 which the Lord had commanded to be made by the hands of Moses But our Adversaries would fain have it that Tythes were but as some votive Obligation of the Owners which they needed not to have dedicated or paid except themselves pleased This is the Witchess Herodias which they so ambitiously pursue that they might once conclude an Arbitrary maintenance for Ministers and do but mark the Circle to which this mole is Conjured Fain would they have Gods Ordinance undermined and dissolved into such Imaginary Principles as might bear this castle in the Air that Tythes should henceforth be only what men in Charity and Free-will would give their Ministers Thank you for you kindness gentle Sir but get you Alms-men where you will we are none of them The Papist hath too much advantage already in their large maintenance open Presses for their Students Works liberal Contributions for any advancement of his Cause while our Presses are too much shut to good Studies Contributions rare is Honesty and if the Jesuite could but yet more discourage us by taking away the remainder of Ministers necessary maintenance by Tythes his work were done and England undone To the reverend Ministers I entreat leave to say If they be Prophets and if the Word of the Lord be with them let them now make Intercession to the Lord of Hosts Isai 27.18 that the Vessels which are left in the house of the Lord go not to Babylon And now limit them that is Tythes to Parishes c. That which you speak Page 30. may pass muster among your Impertinences as to the present question concerning Parishes I have already spoken Gen. 14.18 here I only add 1. That the first place of Scripture mentioning a Priest mentioneth Tythes paid unto him 2. The first place also wherein House of God Gen. 28. â—8 â—2 or Church is spoken of there also are Tythes the maintenance of the Priest-hood vowed to God as some note by that name whereby Parish-Churches were anciently called that is tituli lapis iste quem posui in titulum erit Domus Dei So Damasus in the life of Evaristus Bishop of Rome Anno 112. saith hic titulos in Urbe Roma divisit Presbyteris Platins vit Evaâ—ist Onuthrius compuâ—eth Anno 96. Concil To. 1. Pag. 106. eâ—i 1606. And the Nicen Council c. 21 mentionth Parishes as Carraza reciteth the Canons thereof out of the second Epistle of Julius So that by those divisions the Congregations were assigned to such and such Churches and the Tythes thence arising belonged to the Ministers there serving as hath been noted from Gal. 6.6 what the Popes you speak of got of first-fruits impropriate Tythes c. is a loss to our Clergy and therefore not advisedly urged by you against them That which you further say that No man can prescribe to have Tythes c. Were somthing against those who make prescription the ground of their claim which concerns us not who claim from divine donation Again you say many may prescribe to be free from Tyithes or part thereof Consider of what value prescription can be against Gods unchangeable moral Law and your second thoughts will tell you that antiquity of error can never make any good Prescription Christ yielded the Pharisaical glosses antiquity on their side Math. 5.21 c. ye have heard of old time that it was said by or to them c. which he presently corrected with his but I say unto you c. The rest of your following discourse savoureth strongly of your siding with the Popish party as your stomaking the Title of the head of the Church which we understand to be the supream Governor under God of inchurched men neither is this as you say here The Kings new Authority as the head of the Church For what say we more therein than Tertullian many hundred years since said We honor saith he the Emperor as we ought Vt hominem a Deo secundum solo Deo minorem Sic enim omnibus major est dum solo vero Deo minor est In Scap. c. 2. I conceive that you are not to learn that Caput importeth a Chief First or Principal But you say That all Arch-Bishops Bishops c. were no longer to hold of the Pope Page 30. but of the King and not to claim their benefices by Title from the Pope but of the King by vertue of that Act of Parliament and here the succession from the Pope was cut off and discontinued c. A grief to all good hearts think the Papists But why should this trouble you if you be none of them What is this to us who acknowledg neither dependance on nor Succession from the Pope You say more And so all their Right Title and Claim was and is at an end What because the Popes donation is at an end must Gods also be involved in the same ruin How will that conclusion follow The abuse and usurpation is taken away ergo the right use and just possession must down Are Gods Laws grounded on the Popes Decrees and Grants I never yet heard that claimed by any of you And what wilde Logick stands your discourse
have but such as would Act with you and in your progress toward hell have ready their go up and prosper But you say we are Godly people yea and your Actions have prettily well declared you such unto the World 'T was godliness with you to spoile our goods to sequester and imprison us though we are silent these injuries cry at the gates of Heaven and posterity willl freely speak of this your pretended godliness Oh Sir but we ever held out the profession of reformation truly as those crested pictures which comming on shew Sainct but going off devil And what competent maintenance faithfull Ministers were like to have of such Professors but that of Ahabs allowance 1 King 22.27 Put this fellow in Prison and feed him with the bread of affliction and with the water of affliction here would be your competency for the Ministers of Christ 15. Tythes and Offerings as grounded on the Moral Law are due to those who serve about holy things of the Gospel for all except Atheists and Semiatheistical Antinomians confess that the moral Law doth now as strictly bind quoad vinculum as before Christ came into the World to take away the curse of the Law he took not away our duty therein commanded he did not in respect of our obedience dissolve one jot or tittle of the morality thereof If therefore the moral Law still binds men to pay Tythes it binds to pay them to Ministers whom God hath called and assigned to receive that his part reserved and appointed by him for their service in his publick worship and to none other Christ repeating the first Commandment of the moral Law enjoining our serving God saith Mat. 4.10 him only shalt thou serve which another Scripture expresseth honor the Lord with thy substance Prov. 8 9. and with the first fruits of all thy encrease The quotam partem whereof he determineth by Tythes which are therefore enjoined in the first precept in the moral Law Likewise in the fourth precept for sanctification of the Sabbath by Prayer hearing the Word c. And how shall they hear without a Preacher And how shall Ministers Preach without necessary means to keep them alive and to furnish them with accomodations necessary to the performance of their Ministerial charge which is to give attendance to reading c. that they may both save themselves and their hearers when they have not so much as means to preserve their lives and to supply them with food and raiment much less to buy books Likewise Tythes are commanded in the fifth precept for honouring of our Spiritual parents 1 Cor. 4.15 1 Tim. 5.17 Mal. 3. who are to be counted worthy of double honor that is relief and maintenance This is the first Commandment with promise which the Prophet toucheth when he speaks of Tythes and Offerings duly paid this cannot be in an imaginary competency but in that which God hath appointed a definite setled maintenance for those that serve him in his publick Worship which he never left in Law or Gospel to the will or courtesie of man Now other definite or setled means for Ministers maintenance he never appointed any Decimà certam partem desi nat Alens part 4. q. 2. m 2. but by Tythes Offerings and other like perquisites appertinent to those who served in the Tabernacle Temple or Church constituted therefore these must be their maintenance if any Lastly As Tythes are God's part reserved to himself and his assignes so are they commanded in the eighth Commandment which in the negative part saith Thou shalt not steal and God's Prophet sheweth that taking away or detention of Tythes is stealing and the Apostle Mal. 3. Rom. 2. that Sacriledg the worst thievery is found under the Gospel as it was also under the Law why saith he else Thou that abhorrest an Idol committest thou Sacriledg If there be nothing now sacred in the time of the Gospel as some prophane men affirm How unadvisedly did Paul ask that question concerning a thing which is not in being neither can be And if there be any thing amongst us sacred Are not those things such as God hath consecrated and hallowed And did he not Consecrate and set apart from common use Tythes for their maintenance whom he appointed to serve in his publick Worship Now the eighth precept in the negative part forbiddeth all taking away and detention of others right in the affirmative therefore it commands to yield give and preserve what thou canst every ones right so Tythes belong to the eighth precept and indeed the end of ordaining Tythes is evidently moral as in point of piety equity and gratitude as hath been noted and that to which all men of all ages in the World places and conditions are respectively bound as well under the Ghospel as the Law And Abraham and Jacob paying Tythes had the word of promise To Abraham and his seed in the faith whereof he was justified Rom. 4.9 10 11. before he had received Circumcision a seal of the righteousness of the faith which he had yet being uncircumcised So that the Gospel was preached before the giving of the Law by Moses to Abraham Gal. 3.8 Whence it appears that paying Tythes is a Gospel duty performed before their payment under the Law given on Sina and Abraham payed them before the Levitical Law determined them In which determination God did not infer any new thing or right of Tything into his Church but according to the necessity of the present state thereof so regulated and ordered Tythes for the Priests and Levites to govern the people by the Law which was their Schoolmaster to Christ who being come altered nothing of the morality of his Law although the changeable rites like outworn garments and beggerly rudiments Zeck 3.4 were then to be cast off as Joshuas filthy garments and other habits of sanctity and religious Gospel-worship to be put on with Christ the new Man the same body his Church Eph. 4. en ire in every part under the same sacred head Christ Jesus John 1. remaining the same the Law then was given by Moses Ministry but grace and truth by Christ who perfectly fullfilled all that which was prefigured in those Ceremonies And we read that Abel offered firistlings of his flock Qui credidit obtulit decimas Alens Part. 4. Ib. Alens Heb. 1.6 A naturae rationalis lege est ut Dâ—us colatur honoretur Alens quo s and the fat thereof he of Adam's posterity was primus verè fidelis before the deluge after which and the growth of Idolatry the first we read of paying Tythes was Abraham the father of the faithfull Now God was to be Worshiped before and after the giving of the Law at all times and by all persons which the very Law of Nature dictated to reasonable men and God's Worship supposing his Ordinance by the Ministry of man could not be without Ministers to officiate neither could
they subsist without maintenance being fraile flesh and blood subject to all humane necessities to which when Christ the Lord of all in the form of a servant vouchsafed to subject himself he was once necessitated to send to Sea for Tribute-mony Now the maintenance of his Ministers is the maintenance of his worship and therefore Tythes are now as due to Gospel-Ministers as they were to Priests and Levites under the Law for God is now to be Worshipped as he was in the Tabernacle and Temple at Jerusalem John 4. even From the rising of the Sun unto the going down of the same for he is not the God of the Jews only but also of the Gentiles even of all the Spiritual seed of Abraham Lastly Tythes are God's own part reserved to the Ministers his Assignes Therefore he complaineth Mal. 3.8 That the Jews robbed him though they made such a crime strange to them And wherein was his spoile What Thief can obrepe or come on him at unawares who neither slumbers nor sleeps Besides Infinito nihil potest decedere Wherein could the robbery be but in the hinderance of his Worship and that by taking from him the service of his Ministers the Priests and Levites who being deprived of Tythes and Offerings could neither perform their charge nor give attendance therein for want of maintenance thereto alotted them by God 16. Sacriledge is robbing of God by taking away Mal. 3.10 or inverting to common uses those things which are dedicated to Gods service holy uses or the necessary maintenance thereof whether they were consecrated by God himself Levit. 19.8 Numb 5 9 10 16.37 as tythes and offerings c. or by man Gods Spirit consenting and moving thereto Of the first sort all those things are which are subordinate to his worship commanded in the Moral Law of the second sort are all those votive things consecrated by man to the same end and purpose As moneys for the present relief of the poor Christians with such Sacrifices God is pleased Also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ornaments and necessary utensiils of the publick worship of God in the Church dedicated to the commodation thereof also Lands on which Churches now are 2 Sam. 24.18 c. 2 Chron. 3.1 or the Temple or Synagogue were erected as Auraunahs floor which David bought on which he built an Altar and on which afterwards Solomon built the Temple of the Lord at Jerusalem as also those parcels of Land on which Synagogues were built or Churches now are Understand those sacred durante usu Also Gleabland given by Act of Mortmain and consecrated for additional supplies of Gospel Ministers accommodations and maintenance concerning which that ancient Decree of Pius the First in the year of our Lord One hundred forty and seven is very considerable which thus saith Praedia divinis usibus tradita c. Carranza Farms or Countrey Houses and Lands given to holy uses some men apply to humane that they may serve themselves taking them away from the Lord God to whom they were dedicated Quod siquis praesumpserit Quasi sacrilaedium eo quod laedit sacâ—um Alens â— part 2. 22ae q. 99. 151. Zanch. Ursin Danaeus Eth. Christian l. 2. c. 15. Polan Synt. Theol. l. 10. c. 63. sacrilegus habeatur sicut sacrilegus judicetur Let him be esteemed sacriledgious and proceeded against as such The Schools define Sacriledge thus Est sacrae rei violatio vel ejusdem usurpatio it is committed Cum res consecrata vel sacro usui deputata usurpatur And they say All that is Sacriledge which is done ad irreverentiam rei sacrae Suidas thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui sacra diripit sacrilegus est Ours thus Sacriledge is taking away of things sacred or deputed to holy uses or the maintenance or furtherance of Gods worship Whether those things were consecrated by God himself by reservation to his service and by express mandate have been hallowed to the same or those things which man as above noted hath consecrated whereof see Levit. 27.14 c. So that alienating or detaining things so hallowed or returning them to common use is the sin of sacriledge such therefore is stealing detention or alienation of tythes appointed for the necessary support of Gods service and publick worship 17. The horridness of this sin further appears by the express curse of God inevitably following it as you may see it denounced by his Prophet Mal. 3.10 even on a whole Nation where such a sin is committed and connived at by men and commonly this curse is a flying Book of the largest Folio ever mentioned The length thereof is twenty cubites and the breadth thereof ten cubites This is the curse which entreth into the House of the thief and it shall consume it with the timber thereof and the stones thereof And shall this punishment so swift so great like a Spiders Web catch onely little Flies and let the great break thorow Shall the little Theif come under the lash and shall the sacrilegious escape the whip Some have observed in particular examples cited how severely it hath been revenged on some in all ages Josephus de Bel. Jud. l. 1. 2 Maccab. c. 3. as on Pompey Crassus Heliodorus c. read but our own Annals and they may sufficiently enform you herein read what hath befaln Improrpiators see what yet visible Monuments of Gods justice in the consumptions of goodly Monasteries Princes Palaces Houses of Bishops Nobles Gentry to this day appear I say no more though I could say much herein Seldom doth the house of the sacrilegious flourish to many generations for as Augustine said In Joh Tract 50. comparing private robbery and stealing of things publick Quanto vehementius judicandus est fur sacrilegus qui ausus fuerit non undecunque tollere sed de ecclesia tollere Qui aliquid de ecclesia furatur Judae perdito comparatur Now herein three things commonly beguile men 1. The multitude of offenders who think via trita via tuta 2. Because they vainly conceive that if in their possession there be a sin their Ancestors from whom descended the impropriation must bear it not considering that except they restore all that which they wrongfully possess they are guilty of the same sin 3. Because they think that alienation of Tythes or Gleab-land is at worst but a trespass against a poor Minister of a despicable condition in respect of this world and possibly subject to some just exceptions in point of abilities or manners But we must know First That multitude can give no patronage to sin it rather hastneth Gods judgments on offenders Secondly It cannot excuse thee that a sin lieth heavy on anothers soul if thou becomest guilty of the same Thirdly What ever the Minister be first he stands or falls to his own Master secondly in his Charge he is the Steward of Gods House And in this matter of paying Tythes the Parishioner is not to respect of what quality and condition he is for the debt is due to the Ministers Lord and Master So that he receiveth it not in his own but Gods right so that whether he be faithful in his service or not he is not responsible to his fellow servant committed unto his charge but unto his Master with whom no doubt the accompt of an evil servant will be severe enough To conclude it were happy if these who have swallowed down sacred morsels would be perswaded to disgorge those poysoned bits before it be too late and that they would cast out that which they sacriledgiously possess whether by power purchase or prescription Acts 27.6 19.38 as those Marriners of Alexandria did their lading wisely resolving that it was better that those things should perish for them than with them The conclusion of the last Prophesie of the Old Testament Mal. 4.4 6. is Remember ye the Law of Moses lest I come and smite the Earth with a curse The same Moses in blessing the several Tribes of Israel said of Levi Let thy Thummim and thy Vrim be upon thy holy One. Deut. 33.8 They shall teach Jacob thy judgwents and Israel thy Law Bless Lord his substance and accept the work of his hands Smite thorow the Loyns of them that rise against him and of them that hate him that they rise not again Now it is to be noted that Prophets Prayers are also Prophesies And now my dear Brethren concerning whom my hearts desire and prayer to God is That ye may be saved Consider what these Pamphletiers intend you when they would teach and perswade you to commit Sacriledge laying a stumbling-block before the blinde to make them fall upon Gods curse and to cause the same to come upon this whole Nation Which I much fear already groaneth as under many other iniquities so also under this sin of Sacriledge The holy Lord God open their eyes whom it concerneth that they may not sleep in death Amen FINIS