But if Tythes had been really and properly dâ—e from Abraham to Melchizedeck it is not probable that both these holy men would have said he gave Tythes but that he paid Tythes 2. That if Tythes had bin due from Abraham to Melchizedeck according as they are now demanded which must be proved before a Divine Right to them as they are now demanded can be derived from Melchizedeck then must Abraham have paid Melchizedeck Tythes of all his Substance of all that be possessed But no such thing appears at all We do not read that Abraham gave him Tythes of his own Estate but that which he gave him the tenth of was the spoyles which he had recovered from the Kings that had plundered Sodom Hebr. 7.4 compared with Gen. 14. But 3. The Occasion of Abraham's thus giving the tenth of the Spoyle to Melchizedeck seems to be altogether Accidental Abraham returning from the Battel the King of Sodom came forth to meet him to congratulate his Victory Melchizedeck also came foâ—th and brought Abraham a Present of Bread and Wine to refresh him and his Soldiers after the Fight and withal blessed him So that Abraham's giving him the tenth of the Spoyles may well be taken for a Thankful Acknowledgment and Return of Kindness to Melchizedeck and the rather seeing he had before determined not to keep any of the Booty to his own Use and therefore when he had given the tenth to Melchizedeck he returned all the rest to the King of Sodom reserving only to his Confederates their parts Gen. 14 2â— 24. But the Priest would insinuate That this was not a Voluntary Gift of Abraham 's but that he paid it as a Tythe pag. 135. Answ. If Abraham was not required to pay it then surely it was a voluntary Gift of him If he will say it was required of Abraham let him shew the Command by which it was required otherwise his Affirmation is of no force Besides he cannot plead I mean rationally that Tythes were due to Melchizedeck upon a Right founded in natural Iustice and Equity since there was not in those dayes any setlâ—d publick Worship wherein he could perform any outward Priestly Office or Service for which Tythes might have been a Compeâ—sation Nor do I find any one instance this single Gift of Abraham's excepted of giving or receiving much less of demanding or paying Tythes in all that space of Four Hundred Years and more between this time of Abraham and the Levitâ—cal Priesthood If Tythes were then due how chance Abraham paid them not duly Nay how shall the Patriarchs be acquitted of whom we read not that they paid any at all â—ut if Tythes were not due to Melchizedeck which whether they were or no I leave to the Reader from what hath been said to judge certainly â—o Right thereto can be derived from him to any other Nay further If Tythes had been due to Melchizedeck yet could not the Clergy of this Age derive any Right from him to them inasmuch as they are not of his Priesthood For certain it is that he was not made a Priest after the Law of a Carnal Commandment but after the Power of an Endless Life But every one knows that these men are made Priests after the Law of a Carnal Commandment These therefore not being of Melchizedeck's Priesthood could have no colourable Pretence to Tythes from him if Tythes had ever been due to him And this the Priest being in some things a wary man as much overseen as he is in others might not improbably fore-see which made him at first so shye of adventuring his Cause upon that Issue But if he has no Right from Melchizedeck to be sâ—re he has none from Levi for he says expresly pag. 133. To affirm that the Clergy now claims their Tythes by Vertue of the Ceremonial Law is a most wretched Vntruth for sayes he we disown all such Titles to them So that hereby he has saved me the Pains of proving the Levitical Law for Tythes abrogated since whether it be or no he does for himself and all his Brethren disclaim any Title by it But then he starts a Question Whether Tythes are not purely Ceremonial and so abolished by Christ His Answer is Tythes cannot bâ— callâ—d purely Ceremonial because paid by Abraham to Melchizedeck Four Hundred Years before the Law c. Answ. That Tythes were not paid by Abraham to Melchizedeck but given and that but once and that too upon an Accidental Occasion nor then out of his own proper Estate but out of the Pillage of Sodom which he by the Sword had recovered from the Plunderers I think I need not stick to say I have already proved But suppose it had been otherwise imagine Tythes to have been paid by Abraham to Melchizedeck as due yet would not his Reason at all hold That they are therefore not purely Ceremonial because paid before the Law For that were to suppose that nothing that was done before the Law was actually given was purely ceremonial wherein how greatly he deceives himself I have already shewed by the Instances of Circumâ—â—sion and Sacrifices in the Chapter of Swearing where the Reader may find the Weakness of the Argument more fully discovered But observe what in the next words he granteth concerning it That the exact Tenths of the holy Land should be brought in kiâ—d to Jerusalem and paid there was â—aith he Ceremonial and confin'd to the legal Dispensation Answ. But in what could the Ceremoniality lie more then in the very Tenth it self for as to bringing it in kind to Ierusalem that they were not strictly tied to but had Liberty to turn it into Money and when they came there to lay out that Moâ—ney in whatsoever their Heart desired and if its being an exact Tenth made it Ceremonial then its being an Exact Tenth must needs have made it as much Ceremonial both before and since But not to insist long on the Disproof of that which he dares not undertake at all to prove namely the divine Right of Tythes I conclude thus That the Payment of Tythes having never that appears been commanded by God to any Person or in any time save only by the Levitical Law no man can justlâ— plead a divine Right to Tythes since that Law was abrogated Not finding any sure Footing for Tythes upon a divine Right he urgeth that Maintenance in general to the Ministers of the Gospel is Iust Reasonable and established by a Divine Authority and this he doth in order to prove a humane and temporal Right for which he quotes 1 Cor. 9. and Gal. 6.6 Answ. That a Maintenance in general to the Ministers of the Gospel is Iust Reasonable and established by a divine Authority I grant But the Intent of the Apostle in those Scriptures which the Priest hath quoted is not so much to set forth what the Maintenance is as who they are from whom it is to be received namely such as receive their Ministry such as believe
made use of by the rest of the Apostles or Churches as an Argument for the lawfulness and Continuation of Circumcision or any other of the Jewish Rites So in the Testimonies of those holy Martyrs and Confessors of Jesus what was denied by some and witnessed against as Popish Superstitious and wicked ought not to be received and defended now as not Popish or Superstitious at least by such as pretend to reverence their testimonies because the same things were not denied by all for God is not limitable to Numbers of Witnesses but he raised up one to bear Testimony against one Corruption another against another Superstition some stormed one Part of Babylon some another bâ—â— did not make their Batteries all in one Place Now that Tythes were denyed by many of those godly men Fox's Martyrology assures us in the Instances of Thorp Swinderby Bruce Wickliff c. Some of whom complained of the Abuse of Tythes in that they were then fixt and settled as a Payment whenas but a little before they were a voluntary free Gift disposeable at the Will and Pleasure of the Giver Others utterly denying and rejecting them as no way lawful at all nay Thorp saith expresly That those Priests that do take Tythes dâ—â—y Christ to be come in the Flesh urging it as the Opinion of one of the Doctors and as he thinks of Ierome And Brute saith not only that no man is bound to pay Tythes in Gospel-times but that it is manifest and plain that neither by the Law of Moses nor by Christ's Law Christian People are bound to pay Tythes but by the Traditions of Men. Hence what Opinion these good men had of Tythes the Reader may judge but for any now to urge in Defence and Justification of Tythes that Cranmer Hooper Ridley and other Godly Martyrs received them what else is this but to oppose the Martyrs one to another and render them as clashing and warring amongst themselves yea and to endeavour by the Practices of some to invalidate and make the Testimony of others utterly void and of no Force which I am sure does ill become any Protestant to do and indeed I think none that were truly such would ever have attempted it But to go on From Divine Right which he only nibbles at but dares not trust his Cause upon as having no Place in holy Writ from whene he might derive it and from Donation or Voluntary Dedication of Tythes in former Ages which is here proved to be at best but Popâ—sh he be takes himself to his last and surest â—eâ—uge Humane 〈◊〉 making Tythe to be bâ—t a Temporal Right in the same manâ—eâ— a 〈…〉 Tenure that other mens 〈◊〉 are 〈…〉 may introduce a Plâ—â— to 〈…〉 enjoy Tythes by the same Right and 〈…〉 Reason that any other man enjoye◠〈…〉 For when in page 135 〈◊〉 he is prest to shâ—w 〈◊〉 a Precept where God hath commanded Tythes to be paid or an Example there the Apostles did receive them and this urged also from a Thâ—sâ—â— of his own viz. That Precept or Example in holy Scripture must certainly be the Guide of all our Actions he to avoid the Force of it insinuates that he is no more obliged to 〈…〉 Precept or Example for his taking 〈…〉 then any other man 〈◊〉 for the enjoying of his Temporal Estate 〈◊〉 shew you the Mistakâ— saith he I thought he had not counted it a Mistake for men to take precept or Example in holy Scripture for the Guide of all their Actions You saith he challâ—nge so many Acres of Ground c. Now to make you a good property in this Estate you must shew either some positive Scripture for your Right to hold the same or an Example from Christ or the Apostles that they had Free Holds c. To this the Parishioner replies I shall soon discover your Fallacy by telling you that I enjoy my Estate as a Temporal Right Answ. But that is not all I shall discover his Fallacy further by telling him not only that I enjoy my Estate as a Temporal Right but also that I claim it in a Natural and Civil Capacity without Relation to a Ministerial Function or Spiritual Office as a Man not as a Minister of Christ. But the Priest doth not claim Tythes in this Capacity He claims in a Spiritual Capacity although his Claim be false his Claim depends upon a Ministerial Function He claims not as a Man but as a Minister of Christ for such he pretends to be though he be not His claim therefore to Tythes and my claim to my temporal Estate differing in the very Ground and Nature of them that which will make good my claim to my Estate will not make good his claim to Tythes For my claim to my Estate being grounded upon a Natural or Temporal Consideration only a Temporal Right is sufficient to make it good But his Claim to Tythes being grounded upon a Spiritual Consideration as he pretends to be a Minister of Christ a Temporal Right is no way equal or suitable to his Claim So that he hath still need if he would still take Tythes and still be reputed a Minister of Christ to produce a Precept where God hath commanded Tythes to be paid under the Gospel or an Example where Christ or his Apostles did receive them Which if he cannot do he is justly to be reputed no Minister of Christ since they that are indeed his Ministers are able to shew both Precept and Example for the Maintenance which they receive But saith he page 137. If the Consideration of a Temporal right be sufficient to satisfie your Conscience in a Temporal Enjoyment by the same Reason I can hold my Tythes without any Wound to my Conscience Answ. How hard his Conscience is to be wounded especially in a Case so profitable to him as Tythes I will not undertake to lay Yet thus far I will that if his Coâ—science were not harder then it should be I am sure he could not satisfie it in taking Tythes That which gives Satiâ—faâ—â—ion to mine or any other man's Conscience in the Temporal Enjoyment of a Temporal Estate is the Consideration that he claims it only in a Natural and Civil Capacity as a man without any respect to a Spiritual Imployment and that in that Capacity he hath a Temporal Right unto it But iâ— the Case thus with the Priest Doth he claim Tythes purely in a Natural and Civil capacity as a man without any respect to a Spiritual Imployment or doth he claim them upon a Religious Score as a Minister of Christ though not one and in Consideration of a Ministerial Office or Spiritual Function which he pretends to execute If so how dares he then say that by the same Reason which satisfies other mens Consciences in the Enjoyment of their Temporal Estates he can hold Tythes without any Wound to his Conscience Certainly by confounding these so different Considerations of Natural and Spiritual Civil and Religious Capaâ—ities he hath
Maintenance in general described also that Maintenance in particular In the same House saith Christ remain eaâ—ing and drinking 〈◊〉 things as they give Luke 10.7 So again ver 8. Eat such things as are set before you For the Workman is worthy of his Maâ— Mat. 10.10 Here was the Maintenance which Christ appointed for his Ministers which was altogether Free and Voluntary But where hath Christ given Power to any man to alter this Maintenance and set up another in the Room of it Doubtless if any such Authority were given it concerns them that claim thereby to shew it But if Christ hath given no such Power whence then doth man take so much upon him Yet suppose Magistrates had such a Power to appoint Maintenance yet for any Magistrate to set out Tythes for that Maintenance is a diâ—ect Opposition to Christ. For Tythes having been commanded by God in the Mosaical Law to be paid unto the Levitical Priesthood and Christ having disannulled that Law and taken away Priests Tythes and Law altogether Heb. 7. what greater Affront can be offered to Christ what greater Contempt shewed of him then to see up that which he hath thrown down to establish that which he hath abolishâ—d But sayes he pag. 154. â—f the Quakers can prove from the Laws â—f God or right Reason that it is not Lawful for every one to do what he will with his own and consequently that he may not settle Tythes Lands or Monies upon the Clergy then they do something to the Purpose Answ Well then that I may be sure to do something even in his Sense to the purpose I will prove both from the Laws of God and right Reason that it is not Lawful for every Man â—o do what he will with his own The Earth is the Lord's and the Fulnes thereof whatsoever Man injoyes of it he holds but in Stewardship from God and must give an Account thereof unto his Lord. His Eye must be to his Master in the Use and Disposing of what he hath received from him and calls his own He may not imploy it â—o an Evil Vs. He ought to Honour God with all his Substance but he ought not to honour the Devil with one Farthing He may not spend his Substance upon his Lusts nor bestow it among Harlots The Prodigal that wasted his Portion after that manner confessed He had sinned against Heaven Luke 15.21 And the Steward that was accused for wasting his Master's Goods was called to an Account therefore and turned out of his Office Chap. 16. see also Eccles. 11.9 12.14 They mistake greatly that think man so independent and uncontrolable that he may do what he will with the Goods he possesses and imploy them to what Use he pleases He may not make an Idol of them neither may he uphold Idolatry with them In these and very many Cases more it is not lawful for any man either by the Law of God or right Reason to do what he will with his own Will any Protestant be so inconsiderate as to say that it is lawful for a Man to lay out his Money in Beads Crosses Crucifixes Agnus Deâ—'s and such like Trumpery Will he say it is Lawful to buy Masses Prayers Pardons Indulgences c Will he say it was lawful by the Law of God for Ethelwolf at Rome to give Two Hundred Marks a Year to buy Oyl to kâ—ep St. Peters 's Lamps and St. Paul ' s Lamps burning If he thinks this justifiable let him defend it if not he may in this very Instance see both that it is not Lawful for every man to do what he will with his own and also that Ethelwolf his great Donor and Patron did that with his own that was not lawful for him to have done namely uphold Superstition and Idolatry Nâ—r did he transgress in this Inâ—tance only of givâ—ng that Yearly Pension to Rome but in his Donation of Tythes also for it is evident he gave them to maintain a Popish Clergy dâ—generated from Apostolical Purity and fâ—â—lly corrupt both in Doctrine and Practice in upholding of which he did that which was Evil and therefore to be sure Unlawful And if it was not lawful for him to do what he would with his own how much less lawful then was it for him to do what he would with that which was none of his own but other mens If he did not well in giving that which was his own for the Maintenance of a False Ministry surely then he did worse in giving to the same Use that which was not his own but other mens which yet he must needs do if indeed he gave the Tythes of the whole Nation as some alledge and as they are now received For though he were a King yet no man I think will say that he had thereby Power of disposing or giving away other mens Properties If as King he had such a Power then farewel Property to all Subjects If he had not such Power rightfully yet did it that Deed 's unjust and the Chartâ—r therefore void But if he neither had nor used such Power but only decimated his own Demeasn Lands as some understand then cannot any general Claim to Tythes be derived from his Charter But suppose that Ethelwolf had an ample Power of disposing what he pleased or that the People had by Consent joyned with him in the Donation every man according to the Interest he had yet neither could he single nor he and they conjoyned grant any more then belonged to themselves They were possest of the Lands and injoyed the Profits These they might dispose of I do not say to an Evil Vse of these they might have given what part they pleased If they had given the Tenth Part of the Land the tenth Acre in which Sense some understand the words of the Charter aliquam portionem terrarum haereditariam in Ingulf how unrighteous soever it had been in respect of the Use and End to and for which it had been given yet they to whom it had been so given had thereby had a distinct Property and Possession If they had had a mind to have given the tenth part of the yearly Profits which I know is the tâ—ing aimed at that I grant they might have done for thâ—mselves and during their Lives such Gift would have been of force against them being bound by their own Act. Bâ—t for them to make a gâ—ant of the 10th part of the Profits of the Land forever is to my Understanding utterly repugnant to Reason Justice and Equity For it must be consider'd that by the Profits of the Land is not understood the natural only â—ut the artificial Product thereof not what the Earth of her own accord without any Help of Man brings forth which I think would be little and comparatively little worth but what by the painful Labour continual Toyl daily Sweat thoughtful Care and great Charge of the diligent and industrious Husbandman is digged and as it were torn out of
there had been a Property in the Office yet seeing the Office it sâ—lf is laid aside and the Pope who was the Author of it cast off surely whatsoever property was in the Office must needs be gone along with it But to manifest yet further the Emptiness of this plea of the Priests Property in Tythes let it be considered that the Priâ—st after all his Boasting Talk of property and Prâ—eâ—hold â—ath no power to take One Sheaf or 〈◊〉 of the Husbandman's Corn from off his Groâ—nd until the Owner hath severed it as Tythe from the Remainder and thereby first disseized himself of that Part and by his own Act given the Priest a Title thereunto So that the Priest's Title lies in the Gift of the Owner nor hath he any Propriety there untiâ— the Owner by setting it out for him hath made him one Only the Law supposing Tythe dâ—e to God and holy Church injoyns the Owner to set it out and that under a penalty which if he refuse to do he incurs the penalty but the property remains intire in himself But saith the Priest I told you before that Tythes and other Church-Revenues have been settled by those that were actually seized of them in Law page 154. Answ. I tell you and I told you are his two great Proofs and he speaks it so confidently as if he thought it sufficient Demonstration to say I told you The best on 't is we are not bound to believe all he tells us He might have done well to have told us who those Doners were that were so actually seized and what it was they were seized of What he means by other Church Revenues neither doth he express nor I intend to inquiâ—e Tythe is the present Subject to that let us â—â—ick If Tythes be the Tenth of the profit or increase of the Land and they that setled Tythes as he saith were actually seized of them in Law then surely they could settle no more then they were so seized of and they could be actually seized of no other profits or increase then what did grow increase or renew upon the Land while they were actually seized of it So that such Settlement how valid soever while they lived must needs expire with them Is any one so void of Reason as to imagine that they who were possest of Land an hundred Years ago could then settle and dispose of the profits and increase that shall grow and ariâ—e upon that Land an hundred Years hence which profit cannot arise barely from the Land but from the Labour Industry and Stock of the Occupier Were ever any actually seized of the Labour of the Husbandman's Hands of the Sweat of his Brows of the Iudâ—â—ment Vnderstanding and Skâ—ll that God hath given him of the Stock he imploies the Cost he bestows the Care Pains Industry and Diligence he exercises for the obtaining of a Crop That all these are iâ—cluded in the Crop I have shewed and that without these the Crop comes not He therefore that undertakes to dispose of any Part of the Crop takes upon him so far to dispose of these also but with what Right let the Reader judge Indeed if they who were anciently seizâ—d of the Lands had then set out and setled any Part of the Land it self it had been something to the purpose But let not any man imagine that they had Power to charge their Posterity with that which was no way theirs nor which in any true Sense or Construction they could be said to have any Property in and which is not paid by Reason of that which is derived from them For indeed if the Case be rightly stated Tythe is not paid of Land nor simply by Reason of the Land but of the Profits and Encrease growing and arising and by Reason of the Labour and Stock imploy'd to the production of that Encrease This will more plainly appear if we observe that by the Statute of Edward the sixth Tradesmen and Handycrafts-men who possess no Land are injoined to pay the Tenth of the Profits Encrease or Gain arising by their Trades or Labour as well as the Husbandman the Encrease of the Land Which shews that as they are tythed for the Labour Industry and Stock which they exercise in their Trades and Callings so is he also for the â—ains Care Skill and Stock which he imploies in his Calling of Husbandry If therefore he that hath Land and he that hath no Land are both alikâ— bound to pay Tythe how can it be said that he that hath Land payeth Tythe for the Land If a man hath never so much Land and yet no Encrease no Tythe can be demanded If he hath no Land at all and yet by any other way hath Encrease he is 〈◊〉 by the Law to pay Tythe If a man so husband his Land that the Encrease of it is not to be severed from it as for Instance if he convert it to Pasture and feed Cattel upon it he shall not be accountable for the Tythes of the Grass so eaten but if any thing at all be demanded it can be only a rate Tythe for the Cattel there feeding But if he feed his Land with Horses very little if any thing at all is recoverable for Tythe And if he plant Wood and let it grow for Timber he is not liable to any Tythe at all From these Instances it is manifest both that it is in the Power of the Occupant to make the Tythe much little or nothing at all And also that those Tythes that are paid are paid not purely in Consideration of the Land it self but with Relation to the Stock Personal Estate imployed upon the Land together with the Labour and Industry of him that occupies it But because it cannot be supposed that any man's Ancestors had a Property in or were actually seized of that very Stock and Personal Estate which he now possesseth much less of the Strength Health Ability to labour Wisdom Iudgement and Vnderstanding which he hath received from God out of through and by Reason of which Tythes are now paid it could not justly be in the Power of any man's Ancestors so to settle Tythes or oblige his Posterity to pay them according as they are now demanded and received for that were to charge an Incumberance upon that which himself had never any Property in His Supposition of some charitably disposed Persons giving certain Lands and Tenements to every Parish for the Maintenance of the poor is not at all the same Case with this of Tythâ—s although he saith page 145. it is the same and that it will be evident to every understanding man But I believe no understanding man can see the Cases to be the same For in that of the Poor there is a certain Setlement of Lands and Tenements in which it is to be supposed the Donor had a Legal Property or of which he was actually seized at the time of the Gift But in the Case of Tythes here is no Gift
Priest and should take away all the Increase of the Nine Parts as the Priest does all the Increase of the Tenth what would become of the poor Farmer He would have nothing left him Nay who should sow the Land again for the unreasonable â—riest does not leave him of the Tythe where 〈◊〉 to 〈◊〉 the tenth part of the Land against another Year but keeping him in an Egyptian Bondage expects he should make Bricks for him although he allowâ— him â—o Straw And yet this must not be thought hard or gâ—umbled at to 〈◊〉 a pass is this unhappy Nâ—tion brought Nay he reckons the People have an â—asiâ— timâ— on 't now o're they had in the Time of the 〈◊〉 For when he goes about to clear the Clergy from the Charge of Iudâ—â—sm in taking Tythes he sayes Should we challâ—nge and receiue our Tythes as they were due to the Levites our 〈◊〉 would be much fuller then they are 〈…〉 Imposiâ—ions much heavier upon the Peopâ—â— pag. 134. Answ. Noâ— the Charge is much heavier now upon the People then it was under the Levitical Priesthood For 1. The Tribe of Levi had no Inheritance with their Brethren no Share in the Division of the Land but had Tythes assigned them instead of their Proportion of Land Numb 18.20 So thâ—â— the other eleven Tribes had all the Land 〈◊〉 them They had so much the 〈◊〉 Land their Lots were the bigger and this was some Consideration for their Tythes But now adayes the Priests have not only the Tythes but their Share aâ—so of Land so far as they are able to compass in which Respect it is harder now with the People then it was then 2 If the Levitical Priests had offerings so have these What mean all the Easter-Reckonings Midsummer-Dues as they are called Smoak-Money Garden Penny c. Money for Marrying Money for Christening Money for Churching of Women Money for giving the Communion Money for Burying Money for Breaking the Ground Money for Funeral Sermons Money for Lectures and what not All for Money and without Money or Money 's worth nothing will be done So that their Revenues far exceed those of the Levitical Priesthood and the Charge falls heavier on the People 3. Those Tythes and Offerings under the Law maintained all the Officers belonging to that Tabernacle so that the People were at no further Charge But now the Priests alone run away with all this and their under Officers as Clarks Sextons c. are fain to be maintained by the People beside the ringing of the Bell the reading of the Psalm saying Amen and whipping out the Dogs are charged upon the Peoples Account and they are made to pay it which still layes greater and heavier Loads upon the People 4. Out of the Tythes under the Law Provision was made for the Fatherless the Widow and the Stranger Deut. 14.28 29. But now the Clergy take all the Tythes to their own use leaving the Fatherless the Widow c. to shift for themselves as they can So that the Fatherless and Widow c. might notwithstanding the Tythes perish for want did not the People relieve and maintain them at no small Expence besides Thus it appears that the Charge is much greater upon thâ— People now then it was then the Little Fiâ—ger of the English Clergy being heavier then the Loyâ—s of the Levitical Priesthood But to proceed He confesses page 157. That the Apostles had not Tythes in their days and he gives this as one Reason for it because they could not have them if they would the Levites being in Possession of them Answ. But if Tythes ought to have been paid what hindred their receiving them of the Gentiles that were converted some of whom were so zealously affâ—cted that they could have pulled out their Eyes and have given them to the Apostle Gal. 4.15 And can it be thought that if he had demanded Tythes of them or they had understood them to be due unto him they would not readily have paid them Again he sayes We ought to consider that Tythes were an Improper Maintenance for the Apostles because of their Vnfixt State of Life Answ. Oh! were Tythes indeed an Imprâ—pâ—r Maintenance for the Apostles If he and his Brethren who pretend to be the Apostles Successors did so walk as they have them fâ—r an Example they would find Tythes an improper Maintenance for them also But seeing the Apostles State of Life was unfixt who I pray fixed your State of Life who divided Provinces into Parishes set up Parish Priests was it not a Pope Had you not your fixt State of Life and your Maintenance by Tythes from one and the same power But I remember this Priest sayes pag 86. The Apostles and we the Clergy act under Different Circumstances And I do not wonder at it for so did the true Ministers and the false 〈◊〉 all Ages But I wish the Apostles and these differed in Circumstances only He has another Reason yet why the Apostles had not Tythes namely They had no need of them for as they had their Gifts so their Maintenance by a Miraâ—ulous Providence Answ. This is notoriously false They had their Maintenance in an Ordinary Way without any Miracle at all Whatsoever was set before them by such as did receive them that they were to eat and drink Luk. 10 7 8. Where then was the Miracle was it in the Believers setting Food before them or in their eating it when it was so set before them But sayes he pag. 158. If you conclude that we must be in all things as were the Apostles then must you of the Laity do now as the Laity did then who sold their Possessions and laid them down at the Apostles Feet Acts 4. Answ. That does not follow The Apostles and in them all Ministers of Christ were commanded to preach freely Freely ye have received freely give Mat 10.8 and for their Maintenance to receive such things only as by Believers were freely administred to them Luke 10.7 8. But the Believers were not commanded to sell their Possessions that was a voluntary Act in them as is manifest from the Instance of Ananias While it remained saith Peter Acts 5.4 was it not thine own and after it was sold was it not in thine own Power So that he might have chosen whether he would have sold his Land or not and after it was sold he might yet have chosen whether he would have brought the Money or any part of it into that Common Treasury or no. But the Apostles were not at their own choice whether they would preach the Gospel or no. But sayes Paul A Dispensation of the Gospel is committed unto me a Necessity of preaching it is laid upon me yea Wo is unto me if I preach not the Gospel 1 Cor. 9.16 17. And the same Apostle when he took his Leave of the Elders of the Ephesian Church did not exhort them to covet other mens Possessions but told them I have coveted no
argued very fallaciously and crafâ—ily endeavouring to beguil his Reader with meer Sophistry And after the same manner he goes on What have you to shew for your Estate saith he to his Parishioner I have a good Died replieth the Parishioner But what have you to shew for your Gleâ—â— and Tythes I have a good Terrier and Endowment cries the Priest Prove that Terrâ—â—r and Eâ—dowment to bâ— right by the Law of God saith the Parishioner 〈◊〉 I will quoth the Priest when your Deâ—d 〈◊〉 made good by the Law of God It iâ— sufficient saith the Parishioner that my Deed wayâ—â—oved by the Law of the Land So it iâ— sufficient replies the Priest that our Tythes are settled by the same Laws Answ. 〈◊〉 where Reader how willing the Priest is for his own Interest to parallel his Case with the Parishioner's as if there were no Difference aâ— all in the 〈…〉 One claims a Temporal Thing and 〈…〉 claims a Temporal Thing One claâ—m bâ— a Temporal Right and the other claim by a Temporal Right One hath no Neâ—â— of a Precept or Example in holy Scripture for what he claims 〈◊〉 hath the other Thus he takes his Parishioner by the Nose and endeavours to câ—kes him into a Conceit that their Cases answer pat to one another that their Right is all one their Claim one and the same their pretensions just alike But then they must not stay there the priest must also acknowledge he is no more a Minister of Christ then the other at least that he doth not claim Tythes as a Minister of Christ any more then the other doth his Temporal Estate otherwise the Parallel wâ—ll not hold For if he claims Tythes as a Minâ—ster of Christ if he demands them in Consideration of a Spiritual Office I am sure thâ—n their Claims will not agree and that which will be sufficient to make good a 〈◊〉 the one will not be so to the other whatever he thinks on 't A good Deed for a Temporal Estate sounds some what like but a Terrier and Endowment for a Minister of Christ is new and strange Language which Christians are not acquainted with And for a Temporal Estate held in a Civil Capacity it is sufficient that the Deed be approved by the Laws of the Land because the Estate it self is claimed and held upon no other Considerations then such as are Temporal But it is otherwise in the case of Tythes A Temporal Settlement of Tythes is not sufficient because Tythes are claimed upon Considerations that are not Temporal but Spiritual But the Parishioner puts the Question If Tythes are Temporal Rights how come you 〈◊〉 call them spiritual Preferments The Priest answers All Tythes are not so called because all Impropriations are held in a Laity c. Answ. By this then it appears that if the Impropriations are held in a Laity Tythes are not so Sacred a thing but that they may be and are alienated to common Uses notwithstanding the Dedication of them and whatever else he saith elsewhere page 146 147. to the contrary But other Tythes the Priest saith are called spiritual Preferments not in respect of the Profits but the Persons who are capable of them and therfore are they vulgarly called spiritual Preferments because enjoyed by spiritual Persons page 137. Answ. So then it seems the Persons injoying Tythes must be Spiritual yea so Spiritual as to communicate to the Tythes themselves the Denomination of Spiritual Preferments and yet they must be held by a Temporal Right and why but because they have no Spiritual Right to them But letting that pass two things I desire to be resolved in First Why these Priests who hid such Defiance to the Inspiration of the Spirit should affect to call themselves Spiritual Persons Secondly Seeing towards the Beginning of his Book page 11. he saith some men for a corrupt Interest will intrude themselves into these Sacred Offices and again near the End of it pag 160. He tells us the Secular Care of some of the Clergy for the Maintenance of their Families hath been excessive I would gladly know whether he reckons these for some of his Spiritual Persons seeing these do injoy the Preferments as well as any He tells us in page 140. That which no-Body doubts viz. That Temporal Authorities have Power to establish Temporal Rights from whence in page 141. he infers That in Temporal Affairs an Argument drawn from Temporal Authority where the thing is equitable and Reasonable is a good and convincing Argument and in the next page taking an Occasion to repeat he saith I do not say in every Case a Temporal Authority can create a Right to a Temporal Interest but in such Cases only as are Equitable and Reasonable Answ. I observe here he reels from establishing a Right to creating a Right I hope he doth not think that to establish create is one and the same thing Let him stick to which he pleaseâ—â— so he will be pleased without confouâ—ding them If he will say that Temporal Authority hath created a right to Tythes he thereby cuts off all Pretensions to any Right antecedent to that Creation If he will say that Temporal Authority hath only established a Temporal Right to Tythes that supposeth a Temporal Right to them before But that will lyeâ—â— his Door to prove which hitherto he hath not in any Degree done unless to say iâ— be a Degree of doing it and then indeed 〈◊〉 hath 〈◊〉 it in many Degrees For he hath said it over and over If Tythes saith he 〈◊〉 anâ—ther man's Estate and Property the Caâ—â— will be clear agaiâ—st me but thiâ— saith he is bâ—gging of the Question therefore I am ready 〈◊〉 prove that Tythes are mine not his from whom I receive them Here he saith he is ready to prove but I wonder when he will do it After a Periphrasis of three pages or more he brings his Discourse to this Issue If you will grant saith he that Maintenance in general is due by the 〈◊〉 of the Gospel you will sufficiently justifie Tythes from all the idle Cavils which are brought against them page 145. Iâ— not this notably argued to prove Tythes his not theirs from whom he receiveth them especially from one that was in such Readiness too Well Iâ—le grant him that Maintenance in general is due by the Gospel to a Gospel Minister and now let us see what he can make on 't Why saith he pag. 146. The Gospel commands a Maintenace be provided for the Ministry and the Civil Powers and Nursing Fathers of the Church have set out Tythes for that Maintenance To prove this he urges a Voluntary Dedication of them and to prove that offers Ethelwolfe's Charter The Dedication and Charter I have already examined and shewed how little they conduce to this Cause Therefore not to repeat the same things let us now inquire what Power those Nursing Fathers had to set 〈◊〉 Tythes for a Maintenance for the Ministry He that appointed a
and shall eat your Flesh as Fire ye have heaped Treasure together for the last Days In which Places the last Days cannot reasonably be understood of the time of Ierusalem's Destruction But to shorten the Work I will grant him that the Last Dayes did then begin to which that Prophecy had relation let him prove that the Last Dayes are at an end or that the Spirit was to be poured out in some part only of the Last Dayes and not in all if he will have the pouring forth of the Spirit to be now ceased Our Saviour when he promised to send the Comforter told his Disciples He should abide with them forever And at that very time when he commanded his Disciples to wait at Ierusalem to receive the pouring forth of the Spirit he promised to be with them alwayes even unto the End of the World I have now done with his Discourse upon this Subjâ—ct namely of Humane Learnâ—ng and Divine Revelation I will add a Testimony or two of other men of sufficient Note and Credit to shew we stand not alone in this matter and leave the whole to the impartial Reader 's Judgment The first shall be of W. Tindall a faithful Martyr who thus writes It is impossible to understand in the Scriptures more then a Turk for whosoever hath not the Law of God written in his Heart to fulfill it Again Without the Spirit it is impossible to understand them And in his Answer to Morâ—'s Dialogue he sayes When thou art asked why thou believest thou shall be saved â—y Christ answer Thou feelest that it is true and when he asketh How thou knowest that it is true answer Because it is written in thy Heart if he ask Who wrote it answer The Spirit of God and â—f he ask How thou camest first by it tell him Thou wast inwardly taught by the Spirit of God and if he ask Whether thou believest it not because it is written in Boâ—ks or because the Priests so preach answer No not now but only because it is writtâ—n in thy Heart and because the Spirit of God so preacheth and so testifieth unto thy Soul c. Thus far Tindal To him I will add Iohn Iewel a zealous Defenceâ— of the Protestant Religion The Spirit of God sayes he is bound neither to Shaâ—pness of Wit nor to abundance of Learning Oft-times the UNLEARNED see that thing that the LEARNED cannot see Therefore saith Christ I thank thâ—e O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes even so Faher for so it seemeth good in thy sight Mat. 11. Therefore adds he Epiphanius saith Only to the Children of the Holy Ghost all the Scriptures are plain and easie Again True it is sayes he Flesh and Blood is not able to understand the Holy Will of God without SPECIAL REVELATION therefore Christ gave Thanks unto his Father for that he had revealed his Secrets unto the Little Ones and likewise opened the Hearts of his Disciples that they might understand the Scriptures Without this SPECIAL HELP and prompting of God's Holy Spirit the Word of God is unto the Reader be he never so wise or well LEARNED as the Vision of a sealed Book But this Revelation is not special unto One or Two but GENERAL unto ALL them that be the Members of Christ and are indued with the Spirit of God Thus far Iewel These men we see although themselves very well learned yet aâ—cribe not their Knowledge of God and their understanding of the Scriptures unto their Humane Learning â—tudy or Natural Abilities but to the Inspiration and Revelation of the Divine Spirit Bâ—t let us further observe what some others also of that Age have said on the same Subject Iohn Bradford an eminent Martyr in his Answer to the â—rch Bishop of Yâ—rk says thus We do believe and know the â—criptures as Christ's Sheep not because the Church saith they are the Scriptures but because they be so being thereof assured by the same Spirit that spake them I. Philpot another Godly Leaâ—nâ—d Martyr having in the beginning of his Bâ—ole written this Sentence Spiritus est Vicarius Christs in terris i. e. The Spirit is Christ's Vicar or in Christ's stead on Earth gave this Answer to B. Bonner inquiring the Reason of his so writing Christ since his Ascension worketh all things in us by his Spirit and by his Spirit doth dwell in us c. I conclude with Bullenger Unless the Holy Spirit inspire our Minds and guide our Tongues we can never either speak or hear any thing concerning him with any Worth or Profit For as none knoweth the things of God but only the Spirit of God so men fetch the understanding of Divine Things and Knowledge of the Holy Ghost from NO WHERE ELSE then from the same Spirit By this Reader thou mayest see that it was not Humane Learning Natural Study or Vniversity Education that these Good Men trusted to of old for the right understanding of the Scriptures but the Spirit of God which dwelt in them from which they received the Understanding of Heavenly Things CHAP. IX Of Tythes I Am now come to the Priests Delilah the very Darling and Minion of the Clergy TYTHES which were wont to be claimed as of Divine Right but I do not find this Priest hardy enough to adventure his Cause upon that Title No though he pretends to be a Minister of the Gospel yet he takes the Law for the surer holding and therefore betakes himself chiefly to that Yet something he would say for the other too though not so much from himself as others Let me tell you sayes he that those that insist upon the Divine Right of Tythes as much as to say I do not derive them not from Levi but Melchizedeck It is then inquirable Whether or no Tythes were ever due to Melchizedeck That which should make them due must be a Command They were not due to the Levitical Priesthood until they were commanded to be paid but after they were commanded to be paid they beâ—â—me due and so long as that Command stood â—n force it was an Evil to detain them But we do not find throughoâ—t the Scriptures any Command from God that Tyâ—hâ—s should be paid unto Melchizedeck With what Reason then can any affirm â—hat Tythes were due unto him That he did once receive Tythe of Abraham I grant but that it was not a proper Debt or just Due belonging to him and which Abraham had done Evil in detaining I offer these Reasons to prove First That Moses sayes expresly He gave him Tythes He does not say He paid him Tythes but He gave him Tythes which the Apostle referring to useth also the same Phrase To whom also Abraham gave a Tenth Part and again Vnto whom even the Patriarch Abraham gave the Tenth c. To gave we know imports one thing to aâ— another
them to be true Ministers such as are taught by them such as are fed by them such as are planted by them c. This appears in the several Instances The Ox that trod out the Corn in the time of the Law was not to be muzzeled but was to be fed by him whose Corn he trod out but it was not agreeable to the Equity of that Law that while the Ox trod out Corn for one Man another should be bound to keep him that had been unreasonable The Apostle argues from a Souldier a Planter an Herdsman Who saith he goes a Warfare at anytime at his own Charge Who plants a Vineyard and eats not of the Fruit thereof or who feeds a Flock and eats not of the Milk of the Flock Consider now at whose Charge ought the Souldier to go but at his for whose defence he fights He that plants a Vineyard may eat of the Fruit but it must be of the Fruit thereof that is of the Fruit of that Vineyard which he hath planted So he that feeds a Flock may eat of the Milk but it must be the Milk of the Flock which he feeds If saith the Apostle we have sown unto you spiritual things is it a great thing if we shall reap your carnal things No because he had first sown unto them they had received of him and therefore he might well expect to receive of them This still shews that the Ministers of the Gospel are not to reap carnal things of any but those to whom they have first sowed spiritual things To the same Purpose is that to the Galatians Let him that is taught in the word communicate to him that teacheth in all good things hence it is plain that he that teacheth can expect this Communication of good things from none but them that are taught by him All therefore that can be inferred from these Instances will amount to no more then this First That a Gospel-Minister may expect and receive a Gospel-Maintenance from such as receive his Ministry Secondly That a Gospel-Minister ought not to expect any Maintenance from those that do not receive his Ministry But what this Gospel-Maintenance is is expresly set down by Christ himself when he said to his Disciples Eat such things as are set bâ—fore you Eat and drink such â—â—iâ—gs as they give for the Workman is worthy of his Meat c. And this is the very Maintenance which in the Place fore-quoted by the Priest 1 Cor. 9. the Apostle asserts he had Power to receive Have we not Power to eat and to drink c. ver 14. And again Having Food saith he and Raiment let us therewith be content This was thought enough in that Day Thus they who then preacht the Gospel lived of the Gospel and if these men were indeed Ministers of the Gospel they also would be content with this but this will not satisfie my greedy Adversary nothing less then Tythes will serve his turn He saith pag. 146 The Gospel commands a Maintenance be provided for the Ministry and the Civil Powers and Nursing-Fathers of the Church have set out Tythes for that Maintenance so that saith he if Tythes were not due by a divine appointment they are now due by a Voluntary Dedication of them Answ. He doth not seem to regard how he comes by them so he may have them If the Gospel will not give them to him he will try what humane Law will do and if he can get them that way it is all one to him 'T is sufficient saith he that our Tythes are setled by the same Laws that your Lands are page 138. Though Christ deny them yet if Men will grant them it will serve his turn as well which shews him to be a Minister of Man not of Christ. If saith he Tythes were not due by a Divine Appointment they are now due by a Voluntary Dedication of them But how saith the Parishioner doth any such Voluntary Dedication appear O! saith he you need not scruple this Point would you but give your self the Pains of consulting Antiquaries or Church-Histories especially that famous Charter of King Ethelwolfe set down at large by Ingulfe where you will find the whole History of the thing c. I am apt replies the Parishioner to believe what you say without any 〈◊〉 Inquisition into the thing Here 's a Parishioner now Oh if he could but get all his Parishioners to be of this Mind what a petty Pope would he be But Reader that we may not be as fondly Credulous as the Parishioner let us a little examine this Voluntary Dedication of Tythes and see how suitable it will be for a Gospel-Maintenance to a Christian-Ministry He grounds his Claim upon the famous Charter as he calls it of King Ethelwolfe which is so variously reported by Historians that few agree in the Words or Sâ—bstance of it some seeming to restrain it to the Tythes of his own Demeasne Lands only others to the tenth Part of his Land â—ome to his Kingdom of West Saxony only othere extend it to all England But not to insist on things so doubtful let us enquire who this Ethelwolf was what his Education Religion whom he granted this Charter â—o what were the motivâ—s that induced him thereunto Our Countryman Speed tells us That Ethelwolf was the eldest Son of Egbert the Saxon that in his Youth he was committed to the Care of Helmestan Bishop of Winchester and by him to Swithan a learned Monk of that time that he took upon him the Vow and Profession of a Monk was made a Deacon and shortly after Helmestan dying was consecrated at least elected Bishop of Winchester in his stead but that after the Death of his Father by the Intreaty of the Nobles and Constraint of the Clergy he was made King being absolved of his Vows by Pope Gregory the fourth that about the time of this Grant which waâ— about the Year eight hundred fifty five he went himâ—elf in great Dâ—votion to Rome abode there a whole Year coâ—firmed his former grant of Peter Pence covenanted furtâ—er to pay yearly Three Hundred Marks a great Sum in those Days to Rome so be thus imployed One Hundred Marks to St Peter 's Church another hundred to Saint Paul 's Light and the third to the Pope these Two Hundred Marks a Year that were given to St. Peter's Church and St. Paul's Light were to buy Oyl to fill all the Lamps in those Places and keep them burning This may be sufficient to shew what the Education and Religion of this Tythe-giver was The next Question is To whom he granted this Charter of Tythes This must unavoidably be the Popish Clergy that being his own Religion and there being at that time no other publick Ministry or Priesthood for him to give them to and for the Motives inducing him thereunto the very Words of the Charter are Pro remissione Animarum et Peccatorum â—estroruâ— i. e. For the good of
her Bowels So that in the Profits of the Land rightly computed the Labour Sweat Care Charge Skill Industry Diligence c. of the Husbandman are included and that inseparably for these are indeed the Instrumental Causes of Production To admit then a Power in any man to give the Tythes of the Profits of his Land beyond his own Life were to suppose a Power in that Man to give away the Labour Care Skill Charge Diligence Industry of another But that Reason gainsayes For though a man may give away his own Pains Charge c. may make himself a Bondslave if he will and devote himself wholely to labour for others yet can he not impose this Condition upon others For as till it was voluntarily undertaken by him he was under no Obligation to it so in like manner until it be voluntarily undertaken by others they are under no Obligation to it Now for any one to plead that Ethelwolf or any other man hath given him the Tythes of the Profits of that Land that I possess or occupy is all one as if he should tell me that Ethelwolf or some other hath given him my Labour Pains Charges Care Skill Industry Diligence Vnderstanding c. seven or eight Hundred Years it may be before either he or I was born a thing most ridâ—culous and utterly inconsistent with Reason Nor is it more agreeable to Justice and Equity For if Ethelwolf a Papist gave Tythes to the Romish Clergy he did it upon a Consideration for the Health of his Soul and Remission of his Sins which he believed he might obtain in that Church by the Help of that Ministry to whom he gave his Tythes and Mediation of those Saints in Honour of whom he granted this Charter And on the other hand the Clergy undertook that all the Holy Brethren and Sister at every Church as they called it should upon eâ—ery Wednesday in the Year sing Fifty Psalms and say Two Masses one for the King and tâ—other for his Dikes or Nobles Here was a Consideration and such an one as in that day was thought valuable too But all that are true Protestants know full well that this Consideration is of no value now nor indeed ever was though by the ignorance of those Times it was then so reputed Now if the Consideration good or bad be taken away why should the Charge be continued If the End for which Tythes were given neither be nor can be now answered with what Justice or Equity can Tythes be now demanded But how much more unjust and unequal will it then appear that Tythes should be now exacted and extorted by a Protestant Ministry upon a Donation fraudulently obtained by a Popish Clergy If Tythes were ever indeed due to any by virtue of this Gift it must be to the Popish Priests and all the Rabble of their Religious Men and Women for to them were they given and that too upon such Terms and to such Ends as the Protestant Religion disowns and rejects How dishonourable therefore is it for a Protestant Minister to lay hold as it were on the Skirts of a Papist and endeavour to derive a Right to Tythes from that Church which hath long since anathematized them for Herâ—tiâ—ks and which they also were wont formerly to call Antichristian Besides the Reasons urged why Tythes are now due viz. the voluntary Dedication Donation and Charter will be certainly as strong and cogent if not somewhat more for the Payment of Tythes to the Popish Priests if ever they should be suffered to get up again for to them were they dedicated to them were they given to them was the Charter granted Nor has this Priest said any thing in Proof of his Claim to Tythes which might not as reasonably and in this Respect somewhat more colourably be said by one of the Popish Clergy One sayes a Maintenance in general is appointed in the Gospel so sayes t'other One sayes the Civil Powers and Nursing-Fathers of the Church have set out Tythes for that Maintenance so sayes t'other One sayes there was a voluntary Dedication of them a famous Charter given for them Aye so there was indeed sayes the other and which is more that Dedication was made to our Church in Honour of Mary the Glorious Virgin and Mother of God and in Honour of St. Michael the Arch-Angel and of Saint Peter the Prince of the Apostles and also in Honour of our Holy Father Pope Gregory as the words of the Charter in â—â—gâ—â—f are and that Charter was granted to us Thus Reader thou seâ—st that the same Reasons this Man uses to prove Tythes due to him a Popish Priest may as well use to prove Tythes due to him But as the Author to the Hebrews speaking of the Levitical Priesthood saith chap. 7.12 The Priesthood being changed which took Tythes there is made of Necessity a Change also of the Law which commanded Tythes so I say in this Case The Church of Rome and her Priesthood being cast off disowned denied and rejected There is a Necessity if ye will be true Christians and true Protestants that all her Dedâ—cations Oâ—lations Donations Grants Charters of Tythes Glebes Offerings Obventions Collations Terriers Endowments Beneficâ—s and whatsoever else is of the like Nature and crept in under the Corruption of her degenerate State be utterly renounced made void and cancellâ—d to all Intents and Purposes Besides the Injustice and Vnreasonableness of exacting Tythes will yet more plainly appear if it be coâ—sidered that if Tythes were a suitable Main câ—ance for a Protestant Ministry yet the Clergy now do nothing for the People nor indeed have any thing to do which can deâ—erve so great a Compensation For let it not be soon forgotten nay let the Parishioners in every Parish take notice that this Priest speaking of the present Clergy hath said Our only Work is to explain the written Word of God and apply the same page 86. Yet a little after saith page 92 93. Whatsoever is necessary to Salvation either to be believed or done as the History of Christ's Birth Death Resurectiâ—n and Ascension the Duties of the first and second Table the Love of God and our Nâ—ighbour â—ll the Evangelical Precepts and the Essentials of Religion are in some place or other in holy Scripture fitted to the most vulgar Capâ—câ—â—y and shallowest Vndâ—rstanding are mad such plâ—in and easie Doctrines that he that runs may read them being sitted to the Capacity of the most unlearned So that here nothing needs explaining all things necessary to Salvation are so plâ—in already Whatever then they explain and apply is by his own Confession not necessary to Salvation and this he saith is their only Work But is it not a great Injustice and extream Vnrighteousness in the Clergy to exact and tear from the poor Husband-man the Tenth Part of his Crop for only explaining and applying some thing that is no way necessary to the poor man's Salvation nor in that respect can do
him any good O great Oppression O foul Abuse But he saith To put the thing out of all doubt our Laws have made Tythes a Freehold page 137. Answ. A Freehold doth he call them Such a Freehold I wis as hâ—lds the greatest part of the Nation in Bondage But what Laws are they that have made Tythes a Free-Hold Where are they to be found He is peremptory in another Case Shew the Text shew the Statute 't is the Opponent's part to prove page 152. I desire him therefore to shew those Laws produce those Statutes that have made Tythes a Free-hold to the Clergy whose Right he insists upon for if he will say they are a Free-hold to the Laâ—ty that will be so far from advanâ—aging his Cause that it will yet further prove the Lawfulness of alienating Tythes to common Uses notwithstanding the Solemn Dedâ—cation of them to God which he so much brays of That the Charter of Ethelwolf by which Tythes are claimed was popish superstitious wicked is sufficiently shewed before What hath been done by succeeding times in Confirmation of it and them it more concerned my Opponent to search then me But probably he might designedly omit it as well knowing that such an Inquiry would no way conduce to the Credit of his Claim For if Tythes were born as I may say in bad times to be sure they were brought up in worse If they were granted in the dusk of the Evening they were confirmed in the Midnight of popery And that the Reader may see I speak not this without Ground I 'le here set down the Preamble of a Grant made by King Stephen about the Year One Thousand One Hundred Thirty Nine Inasmuch as by the Providence of divine Mercy we know that it is appointed and being published far and near by the Preaching of the Church it soundeth in all Mens Ears that by the giving of Alms the Bonds of Sins may be loosed and the Rewards of Heavenly Ioys obtained I Stephen by the Grace of God King of the English desiring to have a Part with them who by an happy kind of trading exchange Heavenly things for Earthly being pricked forward by the Love of God and for the Salvation of my Soul and the Souls of my Father and Mother and of all my Parâ—nis and Predecessors c. By this Reader thou mayst see upon what Groâ—nds they went and by what Principles they were acted in those times and that the Confirmation was sufficiently suâ—â—able to the Institution Long after this Henry the Eighth being more Papist then Protestant though he had transferred the Supremacy from the Pope to himself and believing as most of the other Doctrines of the Church of Rome so that of Tythes being due to God and Holy Church in the Twenty Seventh Year of his Reign made a Law for the Payment of Tythes the Preamble whereof is thus For asmuch as divers Numbers of Evil disposâ—d Persons c. having no Respect to their Duties to Almighâ—y God but against Right and â—oâ—d Conscience have attempted to substract and withhold in some places the whoâ—e and in some places great â—arâ—s of the Tythes and Oblations as wâ—ll personal as predial due unto God and holy Church c. This is the fiâ—st Parliamentary Law that I find amongst our Statutes for the Paiment of Tythes and this take notice was made by a King and Parliament that were Papists upon a Popish Supposition â—hat Tythes were due to God and holy Church The same King in the Thirty Seventh Year of his Reign upon the Dissolution of Religious Houses as they were then called made another Law for the Payment of Tythes supposing them still Duties to Almighty God And in Pursuance of these Laws of his his Son and Successor Edward the Sixth made another grounding it upon those which his lather had made before So that neither of these Kings made any new grant of Tythes but taking it for granted that thâ—y were due to God and holy Church they made Provision for the Payment of them Yet both the one and the other restrained Suits Tryals for Tythes to the Ecclesiâ—stical Courts which shews they did not undâ—rstand Tythes to be a Temporal Right Theâ—e are all the Statute Laws I have hitherto met with concerning Tythes And theâ—e being built upon a false Supposition that Tythes were due to God and holy Church a Doctrine purely Popish hatcht at Rome and here preacht up with thundering Excommunications by the Pope's Emissaries and Agents why should they be continued to make that Error which was at first but too great still greater by persisting in it However it is too great Weakness in the Clergy to call Tythes a Freehold and claim to themselves a Temporal Right in them by these Statutes when the Statutes themselves suppose them due by Divine Right For for a man to claim that by a Temporal Right from a Temporal Law which the Law he claims by commands to be paid as due by a Divine Right is meer Iuggling Now we see these Statutes did not set up or appoint the Payment of Tythes upon any civil Ground but took it for granted that Tythes are â—oue to God and holy Church But if this were a Mistake and that it doth really now appear that Tythes are not due to God and holy Church the Foundation and Reason of the Law being taken away the Law it self must needs cease to be in Force For the Law not making them due but supposing them due by a former Right if they were not so due how then can the Law be of Force But what is iâ— the Priests claim a Property in Is it the Profits and Encrease of the Lands that I have shewed doth comprehend and include the Labour Sweat Care Industry Charge Skill and Diligence of the Husbandman without which the other would not be And for any man to pretend a Property in these is ridiculous Who would not smile at and Pitty that Priest that should tell his Parishioners he hath a Property in then Vnderstandings in their Strength in their Care in their Industry c But if nothing less then a Property will serve the Turn yet where is this Property rested In whom doth it lie Is it in the Person of the Priest No such matter For a man may be a Priest in Orders yet have no Power to demand Tythes Nor how long soever he hath been a Priest hath he anything to do with Tythes until by Presentation Institution and Induction he is investâ—a with Officâ— and wâ—enever he parts with that Officâ— he parts with the Tythes also So that the Prâ—perty if there were any would lie in the Officâ— not in the Priâ—st And what is the Office It was to be sure a â—â—pash Office when Tythes were first paid to it in this Nation an Office set up by the Pâ—pâ— and that not as a Secular Prince but as a Pope as a Spiritual Father For such he pretends to be but if
sayes He did not eat any man's Bread for nought 2 Thes. 3.8 And if these men were indeed Ministers of Christ they would not be so eager and forward to receive of those they call Hereticks But as for â—hat he sayes that he desires we should injoy the Benefit of his Ministry what is it more then a Popish Priest may say to him Would he hold himself bound in Reason or Equity to maintain that Popish Priest or think the other did justly in Forcing a Maintenance from hâ—m because he had Liberty to hear him if he would It may be he will say No because a Popish Priest is not a Minister of Christ. A very good Reason against them both But the Popish Priest no doubt will say He is and the other does no more But this man may say He has Law on his side so had the other too lately in this Nation and has it still elsewhere The Intent of my reasoning thus is to shew thâ—t by the same Argument by which he would condemn us he justifies not only the Practice of the Papists against the Protestants here of old but also the Dealings of other Secretaries against his Brethren and himself of late Besides it is most weakly argued that we must bâ— forced to maintain him because we may hear him if we will In this he is more unjust then the worst sort of men usually are for take the most greedy and over-reaching Tradesman that one can find though he should tell me his Ware is very Good and that he has such as will fit my turn yet he will not thrust it upon me whether I like iâ— or no but leaves me to my own Liberty either to take it or to leave it and if I do â—ot take it to be sure he will never demand any thing of me for it But this Priest will either make us take his Ware though we neither like it nor have any need of it or to be sure will make us pay for it though we never take it What can be 〈◊〉 unreasonable what more dishonest then this He next undertakes to defend the Priests in sueing for Tythes If it be sayes he their Due they sue for the Recovering of them by Course of â—aw will have no Injective in it Answ. In Civil Cases it is no Injustice for a man to recover his Due by Law But neither is this a civil Caâ—e nor Tythe his Due His supposing it so is but begging of the Question If he will say it appears to be his Due because upon Tryal he recovers it at Law I shall answer that that Argument will no more prove Tythes due to him then it will that they were due to the Papists and Presbyterians both which the former of old the latter of late recovered them by Law Will he therefore acquit them of Injustiâ—e Will he say Tythes were their Due then he and his Brethren had no Wrong from whom they were by the latter taken But for a Minister of Christ to sue men at Law for his Belly is without all Precept Precedent or Ground in Scripture Religion or Reason It is contrary to the Nature of a Gospel Maintenance which is altogether free and voluntary not at all compulsory The Ministers of Christ were to take what was given what was set before them not to demand command compâ—l This Practice is more like that of the Sons of Eli who were Sons of Belial and knew not the Lord who said We will have this or We will have that and if thou wilt not give it we will take it by Force 1 Sam. 2. Or like the False Prophets mentioned by Micha who prepared War against them that put not into their Mouthes Chap. 3. But when or where did any Minister of Christ ever do thus Let him search the Holy Scriptures let him turn over Ecclesiastical Histories and produce such an Instance if he can Yet so little Modâ—sty has he as to say The High-way Thief may as wâ—ll implead the Iustice of an Hue and-Cry as the Quakers such a lawful Prosâ—cuâ—ion But this is a Position so utterly devoâ—d of Truth Reason and Charity that without further Answer I dare commit it to the Censure of every dis interested Reader The Conclusion I Have now Reader gone through the several Heads of his Discourse and given a particular Answer to the most material Passages therein There remains in his last Leaf an old over-worn Objâ—ction That the primitive Christians were dâ—fferent from us in debating which he shâ—ll hereafâ—er he sayes be ready to bestow his Pains as Providence shall give Occasion and Assistance Seeing he puts it off to hereafter I will not anticipate his Work by saying any thing to it now But whensoever he shall think fit to undertake that Task I no way doubt bâ—t the Lord will enable me or some other of his Servants to vindicate his Truâ—h and Heritage from the Slandâ—rs and Falshoods of this mans Malevolent Tongue and also to discover and demonstrate how greatly He aâ—d his Brethren dâ—ffer from the Apostles and primitive Christians in the greatest part of their Reâ—igion having indâ—ed neither the Power of Godliness nor so much as the true Form thereof But of this no more at present until further Occasion be offered In the mean time to give thee Reader a little Taste of the Temper of his Spirit I here present thee with a short Collection of some of the Phrases and virulent Expressions which his Academical Education hath bestowed upon us viz. The Spirit of Quakerism and the Dâ—lusions of it p. 3. You may find the Picture of your Speakers drawn by Virgil an Heathen Poet where he brings in the Sybil possessed with her Daemon pag. 9. Whetting their Tongues to speak the most prodigi us Lyes that is in the power of Malice to invert pag. 13. The Lash of thâ—ir Serpentine Tongues p. 14. Blind Guides p. 89. The Whim in his Paâ—â— p. 96. The Devâ—l and these p. 96. Poor deludâ—d Souls receive Falshood and Railing Non-sense and Blasphemy c. p. 106. A Dream a meer Fancy a miserable Mistake a False and Fantastical Light they adore a Lye for Divine Revelation p. 107. Sottish Wayes of Reasoning p. 1â—8 The Quakers a Company of fine Cheats p. 108. A Fanatical Jesuit p. 109. Out of the Mouth of a Quaker or a Jesuit p. 110. A Company of Wandring Fellows that have got into a Road of Babling p. 114. The Venom of their Tongues p. 116. Sottish Ignorance p. 152. They are a Company of Cheats and Impostors pag. 155. These I confess I have not answered not judging any Weight of Argument to lie in them or that they tend to prove any thing unless it be that he from whom this corrupt Fruit springs is likely himself to be one of thoâ—e who for a corrupt Interest intrude themselves into sacred Offices as he says pag. 11. or that that Savage Waspish Crusty Humour of his Natural Disposition which he speaks of