which they have sworn and engaged Fidelity and Allegiance so that many are not the more to be trusted though they swear Allegiance for the Proverb saith He that will Swear will Lye and he that is forced to swear against his Conscience will hardly perform his Oath And we are no less to be trusted though we swear not for we never yet engaged our selves by Oath to any Governours or Government and yet we never rebelled or plotted against any but have lived peaceably and in a patient suffering condition under all that have sitten on the Throne since we were a People And therefore out living peaceably under the King's Government cannot justly be doubted of though we cannot engage the same by swearing But yet if we do not live quietly and in good obedience as peaceable People but do rebel plot c. then we refuse not to suffer the Pains Penalties and Forfeitures as such that Swear and do not perform their Oaths I say if we do not live peaceably but plot and rebel against the King and his Government then let us suffer the same in every particular as if we had sworn and not performed our Oath V. All these things rightly considered it doth fully appear 1. That we are not Enemies neither in present Action nor future Intent to the King's Person or Authority 2. Nor that we refuse to acknowledge Iust Authority to King Charles the Second as Supream Magistrate over these Kingdoms 3. Nor doth it appear that we are otherwise than Peaceable and Quiet People under the King's Government 4. Nor is it manifest but that we are ready to acknowledge so to continue in all good Conscience and Righteousness And therefore we do appeal to the God of Heaven and to King Charles and to all People whatsoever That our present Sufferings by Imprisonment and whatsoever else we may suffer in this Case for Refusing to take the Oath of Alleagiance it is not for Plotting against the King nor for refusing to acknowledge Iust Authority to the King nor for denying Iust Obedience to him and the Good Laws of the Land nor for denying to live peaceably in the Kingdom under the King's Authority Because to all this we acknowledge solemnly in Yea and Nay Neither are our Sufferings in this case for any Evil-doing towards God nor Men but our Sufferings are for keeping the Commands of Christ which to us is matter of Conscience to perform more than to save our own Lives or Estates and our Sufferings are because we cannot Swear at all and not because we are Rebellious or that we deny Iust Allegiance to the King and such our Sufferings are not as Evil-doers nor justly and righteously as Offenders because we are not guilty of Evil in this case towards God nor Man and our Sufferings are Cruel Persecution for our Tender Conscience sake and for the Name of Christ Iesus And we call God and Just Men to witnesse between Us and our Prosecutors that as Saints and Servants of God we suffer in this Case and for our Faithfulnesse and Obedience to the King of Heaven and not for Evil-doing or Disobedience to King Charles and his Authority And if any be persecuted in this case for Refusing to take the Oath of Allegiance to the Ruine of Persons Wives and Families in this World then we shall have cause to say Occasion is wrongfully taken against us to destroy us and we are proceeded against contrary to the End of Iust Government which is to preserve the Peaceable and not to destroy them and contrary to the King 's former Promises who hath said VVe should not suffer for matters of our Religion and Conscience living peaceably in the Land And if we suffer because we cannot swear at all such our Suffering is for our Conscience sake and we are therein persecuted unrighteously as Innocent People and without just cause And we must commit this our Cause to God who regardeth the Oppressions of his People and will avenge their Cause in his season And for the present this is all I have to say and present concerning this Case of Swearing and concerning the Oath of Allegiance CHAP. II. The Case stated and pleaded concerning our Meeting together to Worship God I. VVE do meet together in the Name of Iesus Christ and in his Power and Spirit and we do Come together in the Fear of God to wait upon Him and to receive the Teachings of his Holy Spirit and his Counsel to direct us in all our wayes how to walk righteously towards God and Men and in our Meetings we practise our hearts and minds in Godliness and speak of the things of the Kingdom of God in Preaching the Word of God and in Prayer to Him according as His holy Spirit guideth us which is given us of God to lead us into all Truth according to his Promise Ioh. 16. 13. and that we may edifie one another in the wayes of Holiness and Truth for the benefit of our Souls and this is according to the Scriptures For they that feared the Lord met often together and spake one to another and edified one another And this is our Principle That it is our Duty to Godwards to meet together and that he requires it of us and for the exercise of our Consciences to Him it hath been alwayes and is our practice to meet together in the exercise of the Worship of God as aforesaid and not for any other end as in Contempt of Authority or to plot or contrive or to meditate Evil towards the King or his Government or any of his Subjects We have no such eâ—â—l I say in meeting together but our alone only and absolute End in our Meeting is to worship the Lord our God and to serve Him and to wait upon Him in Obedience to his Will and for good Conscience sake as our Duty towards Him II. And this our practice of Meeting together for the End and Cause mentioned if it be in Publick Houses or more private in Upper Chambers or in the Open Fields on what day soever is lawful and just in the sight of God and is according to the Example of the Primitive Saints and provable by the Scriptures As in Acts 1. 13 14. And when the Disciples and Saints returned from Jerusalem they went up into an Upper Chamber both Men and VVomen and waited upon the Lord and continued with one accord in Prayer and in Supplication And in Acts 20. 7 8. The first day of the week the Saints met together and Paul preached unto them and continued his Sermon till midnight holding forth the matters of the Kingdom of God and they were met an an Vpper Chamber from whence Eutychus fell down And Acts 28. 30 31. And Paul remained two fall years preaching the Gospel of the Kingdom of God in his own hired house in Rome and he exhorted the Saints not to neglect meeting together as the manner of some was whom he reproved Heb. 10. 25. By which
to answer causeless Objections And thus I have sought out this matter and laid it before the King and I leave it to him to consider and to shew Iustice Equity Mercy and Long-suffering and in so doing he will be blessed but if the contrary be brought forth the effect thereof will be more miserable CHAP. V. The Case stated and pleaded concerning Government it self and particularly of this present Authority and our Obedience to it I. VVE do acknowledge Government and Rule and Magistracy to be an Ordinance of God ordained and instituted of him to be exercised among the Children of Men for to be a Praise and a Defence to all that do well and to be a Terrour and Correction to all that do evil And we believe there ought to be Rule and Government and Authority exercised and executed in every Kingdom Nation City and Country for the end aforesaid to wit That Evil-doers may be made afraid and corrected limited restrained and subdued and that Sin and Transgression may be suppressed and Truth and Righteousness promoted and them that do well praised and strengthened And this is the very end of outward Government of Kings Princes or others amongst Men upon the Earth Even that the Outward man may be kept in good order and subjection in his conversation in the World and may be limited and restrained from all wrong doing or speaking against his Neighbours Person or Estate and if he do he is punishable by such Iust Authority This is the very end of outward Government in the Kingdoms of the World but it extends not over the Inward Man to rule govern or exercise Authority over the Consciences of any in Spiritual matters and cases between God and a mans Conscience This Dominion and Authority only pertains to the Inward Government and Rule of Iesus Christ by his Eternal Spirit but not to any Outward Government of Kings Princes Parliaments or any others They I say ought only to exercise Authority over the Persons and Estates of People in all just and lawful things and matters but not over the Consciences of any in the exercise of Duty towards God or in the Cases and Matters of Worship and Religion II. The Exercise and Execution of this Iust Government over the Outward Man as afore described ought to be committed into the hands of faithful just and upright men such as fear the Lord and hate Covetousness and every evil way in all Kingdoms of the World The Execution of the Government in all Just Laws onght I say to be committed to such men and not to Drunkards Lyars Covetous or Evil-minded persons Ambitious or Vain-glorious persons in any Nation such as these ought not to be entrusted with the Execution of the Government and the good Laws of any Kingdom for such will not be a Blessing unto the Land nor unto any People but a Curse and the cause of provoking God to Vengeance and Wrath against themselves the People and the Governments if such men whom God chooseth not be chosen to make Laws and execute them and to exercise Government in any Kingdoms of this World But men that fear God and delight in Iustice Mercy and Truth that are humble and meek and lowly persons ought to be called to the place of Government and only such are fit to exercise Rule and Authority and to make and execute Laws in these Kingdoms and in all the Kingdoms of the World and such would be a Blessing in the Earth and the Governments under such and in the execution of their hands would be blessed and prosperous and all good men would have cause to rejoyce therein and all evil doers and transgressors would be limited and made afraid if so be the Laws be just holy and righteous and according to Equity and the holy Law of God in all things and the due Execution of such Laws committed to just and righteous and meek men that love Iudgment Mercy and Truth and would execute them in the Earth Then the happy and blessed Government will be exalted and Truth and Righteousness would reign as Judge on the Throne and in this shall all Nations and Kingdoms be prosperous and blessed when in cometh to passe III. And as for this present Authority and Government now in being under the name of King Charles the Second we do believe and acknowledge That according to the Purpose and Will of God and of his bringing to passe this present Government and Authority is set up and into its present being established The Lord I say hath suffered it to be effected for the Cause and End and Time and Purpose known to Himself and not to mortal man And thus this Government and Authority is of God being brought in and set up in opposition to and for the reproof and correction of such as went before who had neglected Mercy Truth Iudgment and Righteousness in the Earth till it was time for the Lord to cast them out and reprove them and make them a Desolation before their Enemies and this Authority was judged of the Lord fit for that use and end and reserved to be brought in as a Rod of God in his hand to correct and smite many people And it is right in the sight of the Lord that this Authority should have this time and season to be exercised in these Kingdoms to try and prove both it self and all under it if so be that Truth Justice and Righteousness Mercy and Peace may be brought forth in these Kingdoms through it that God may establish it for long continuance and it is now a trying and proving to make it self happy and blessed or otherwise to bring it self into contempt and dishonour and accordingly as Truth Iustice Mercy Iudgment and Peace is brought forth by it or the contrary brought forth by it so must the just and equal effects and reward of it be from the Hand of God and it is only Iust Iudgment Mercy and Truth Righteousness Relieving the Oppressed and the doing thereof that can alone make the Person and Government of the King Happy Blessed and Honourable in this World and hereafter and the contrary if it be brought forth must needs bring Confusion Discontents and all miserable Iudgments and to say no more of it this is my present Judgment of the King and his Authority both in respect of their Coming in and the Cause thereof and the Fruits and Effects that must follow which is not otherwise determined of God but according to desert and merit of walking in Truth Justice and Righteousness or in walking otherwise IV. Our Obedience to this Authority must be according as before declared in the Plea of the first Case concerning Allegiance to wit for Conscience sake to God we are bound by his Iust Law in our hearts to yeeld Obedience to it in all matters and cases actively or passively that is to say in all just and good Commands of the King and the good Laws of the Land relating to our outward
A JUST and RIGHTEOUS PLEA Presented unto the King of England AND HIS COUNCIL c. BEING The true State of the present Case of the People called QVAKERS Truly demonstrated and Justly pleaded on their behalf For the True Information of the KING and his COUNCIL That they may well understand the Truth and Verity of Doubtful Cases and may shew Just Judgment and Mercy And this is laid down in Six Particulars Viz 1. Concerning Swearing at all and particularly of the Oath of Allegiance 2. Concerning Meeting together to Worship God 3. Concerning Tythes among the Jewes and among the Christians and why we Refuse to pay them at this day 4. Concerning giving Security by Bond to live Peaceably or to Answer Accusations then and there c. 5. Concerning Government it self and particularly of this present Government 6. Concerning Persecution what it is in it self and how great an Enemy it is to the King and his Government laid down in Ten Particulars All which Cases are truly stated and pleaded And the Cause of the Innocent vindicated And this for the benefit of the King and his Government that they may be Just and Righteous and perfectly according to God By a Friend to Just Authority Edw. Borroughs The Epistle to the King and his Council OH Friends this is your Day that God hath given you to try you and to prove you what you will do and whether you will rule and judge and exercise your Power for God or against him and this is the hour of your tryal and the living God that made Heaven and Earth beholds you and his Eye is upon you and he waits for Iustice true Iudgment Mercy Righteousness and Truth to be brought forth by you in the Land that he might blesse you and prosper you but and if the contrary be abounding and brought forth and exercised thorow you Blessings shall be turned into a Curse and the Iust God will deal with you after your deserts for the Reward of the Almighty is Iust and Equal unto all the sons of men even according to their wayes and works and the Iudgment of you nor of any is determined by Him but accordingly as He is served obeyed and feared or the contrary And seeing you have a day to do good and to forsake all evil to do Iustice Mercy and Truth in the Earth and to subdue the contrary if that you do the things you ought not and leave undone what God requires of you to do and trifle away your time in matters of lesse value and spend your dayes in Pleasures Vanities and neglect Mercy and Iudgment in the Earth and have no regard to the Cry of the Poor and the Oppressed to deliver them from their cruel Persecutions if it be thus with you in this your day Who shall stand in the Gap to prevent the Anger of the Lord from breaking out or who shall plead for you in the day of your reward when God himself ariseth unto Iust Iudgment to judge all flesh and to deliver the Innocent Oh Friends is this nothing to you Is there no cause unto you of Consideration in this matter Ought you not to lay these things to heart Why surely you are but men and your breath is in your nostrils and your substance but dissolvable clay and the God of Heaven and Earth can do what he will with you and concerning you if ye please him it might be well with you but if the contrary he can answer you doings with an equal reward and none can prevent him And here is a Cry and a very great Cry of Persecution under your Authority the Prisons filled with Vpright and Innocent persons to the ruine of Persons Wives and Families if the great Mercy of the Lord did not prevent more than the Iustice of men Thousands within these few months have been cast into Goals and Dungeons and nasty holes and divers have finished their lives and dyed in Prisons many being taken out of their houses and from their lawful Callings and many taken out of Meetings where they have been waiting upon God and cruel Sufferings inflicted upon them and all this for Truth and Righteousness sake and for their profession and Practice in Religion when as no Plotting or evil-dealing towards the King nor any of his Subjects could be justly charged and proved against them And thus the Innocent have been made a Prey to Prophane Persons and their Sufferings have been woful and all this under and by your Authority And are these things nothing to you or do you judge this is well doing Is this Iustice and true Iudgment Is this for your Happiness and Prosperity Let the God of Heaven and Earth judge in this matter between this People and You for the Cry of their Sufferings are very Loud in the Ears of God and they have been laid before you and you ought to have relieved them and eased their heavy burdens and shewed Iustice Pity and Love and this would have made for your Happiness But if that you alwayes neglect to hear the Cry of the Poor and of the Oppressed yet God hears and takes notice and though this People should have no Helper in the Earth yet He is their Helper and their Cause is committed unto Him Can these things stand and can you be happy in these proceedings while the Innocent suffer under you Is it in your hearts to destroy the Heritage of God do you think to extinguish an Innocent People from off the Earth Must none wait upon God and worship Him and pray to Him but after your Prescriptions and Limitations And will you kill and destroy all such as do not who cannot for good Conscience sake conform to every way of Worship and Religion imposed but must wait upon God and worship Him and pray to Him according as his Spirit teacheth and guideth will you I say destroy all such Is it in your hearts to effect it if it be the God of Heaven will not prosper you in such purposes Will ye force men to forsake the Way of their God wherein they have found his Presence will ye persecute men for their Religion-sake while yet they walk uprightly in their Conversations among men Oh Friends it is not Iustice and true Iudgment thus to do it pleaseth not God neither doth it unite the hearts of Subjects in true Love and Unity but it hath contrary effects and that you may find Indeed according to my judgment such proceedings are not good Policy nor humane Wisdom for you to seek to establish one particular Perswasion and kind of Religion and impose that by force and persecute and seek to destroy all the rest that are otherwise minded if they will not deny their Principles and Consciences and conform this seems I say no good Policy among men for if it doth gratifie one sort of men in their desires it discontenteth and dissatisfieth many more and it breaketh Love and Unity amongst Subjects and your safety is in
render evil for evil to any but are to be subject to the King and his Government actively or passively upon the Conditions aforementioned And we renounce all Forreign Authority Power and Iurisdiction of the Pope or any else from having any Supremacy whatsoever over the King or any the good Subjects of England And this we Declare Acknowledge and Testifie in the Fear and Presence of God to whom we and all mankind must give an account and that without secret Equivocation or any deceitful mental Reservation II But as for all Oaths and Swearing we utterly deny for Conscience sake towards God because Christ Jesus hath Commanded us not to Swear at all Mat. 5. And the Apostle saith Above all things my brethren Swear not Jam. 5. and it was the Principle and Practice of divers Holy Martyrs even some of the Protestant Church since the Apostles days in all Ages not to Swear at all in any Case So for Conscience sake and according to the Example of Saints in former Ages we do refuse to Swear in this Case of Allegiance to the King and in all other Cases whatsoever and we cannot Swear at all Though the truth and verity of all Things in all Cases so far as known to us and as occasion requireth we can acknowledge and testifie with Yea and Nay as in the Fear and Presence of God and with true intent and meaning to discover the Truth as is needful to be known And in this manner we acknowledge just Allegiance to the King and his Government that we shall live peaceably and not Plot nor Rebel against Him according to the Law of God and a safe Conscience But without any Oath or Swearing at all for we may not break the Command of Christ nor walk contrary to the Example of the Apostles and Saints by Swearing though we suffer the loss of all because thereof And it is our known Principle and Practice ever since we were a People that in no Case whatsoever though of great dependancy oft-times to our selves both in respect of Advantage to us and also in avoiding of Sufferings we have not taken any Oath nor Sworn at all whereby it is manifest that our refusing chiefly to take the Oath of Allegiance is not because it is that Oath but because it is an Oath and for Conscience sake we cannot Swear at all III. And thus the state of our present Case about this Oath of Allegiance is different from some others from all such who can Swear and take Oathes in other Cases to whom taking of an Oath in it self is not matter of Conscience but as for us we make Conscience of an Oath in it self and that upon just ground as we are able to demonstrate and therefore our refusal of this Oath of Allegiance gives no ground at all of doubt or suspition concerning us as if we would not live peaceably and quietly under this Government or as if we would Rebel against or plot to destroy the King's Person or Authority and so denie to take this Oath as if we would leave our selves clear to proceed in such wayes this Judgement cannot justly be given of us because we deny to Swear at all in all Cases which if it were not so but that we could Swear in other Cases and not in this then we might be the more justly suspected that we had a reserve against the King's Person and Government and our living Peaceable might be the more doubted of but being our known Principle and practice always not to Swear at all in any Case whatsoever this removes all ground of Iealousie or cause of Suspition of us in this Case and also we being ready to confess all just Authority and Power to the King to declare Obedience thereunto solemnly and sincerely and that we shall live peaceable and quietly under his Government and not to Plot or Rebel against him and this to Confirm by Yea and Nay Our Testimony of this kind may as justly be taken and stand as effectual and be as faithfully performed as the Oathes of any others for we make Conscience to perform what we say in Yea and Nay as much as any do to perform what they Swear and this is known of us in the Consciences of our Enemies So that in good Conscience and just Reason and equal Justice we are excusable from all Penalties and Forfeitures in that behalf of denying the Oath of Allegiance IV. And the King and his Government is not the less safe and secure though we refuse to swear Obedience to them nor could they be any safer or securer if we contrary to our Principles and Consciences were forced by Penalties to Swear Allegiance for by the same Principle which keeps us from Swearing and by which we deny it we must be preserved to live peaceably and not to Plot nor Rebel against the King and if we renounce our Principle and our good Conscience and be induced to Swear against our Consciences what likelyhood is there to perform such a forced Oath taken contrary to our Consciences and Principles For if we Swear to the King and his Government because of the fear of men and to save our Estates c. and this contrary to our Conscience it might well be suspected of us that at opportunity we would break such Oathes for fear of men or some self end On the other hand if we had already renounced our good Consciences so that it more appears we shall perform good Obedience to the King and his Government acknowledged by Yea without an Oath and in good Conscience then by swearing forced on us contrary to our Consciences therefore our Yea may better be accepted in this Case then Swearing can be demanded of us And also if we should change with the Times and renounce our Principles and Consciences and Swear we should make our selves ridiculous and a scorn to all men and bring our selves into a capacity not ever to be trusted in any Case if we should bow and bend to Times and Powers and for terrour of men deny our Religion as other Hypocrites And I very well believe that the King would not trust us in our Albegiance any whit the better but rather the worse though we did swear fawn and flatter with him contrary to our Principles neither could he reasonably judge himself the safer not more happy not that we would be truly subject the more to his Authority if we swote and conformed in things by force contrary to our Consciences and Principles for himself knows that Oaths and Engagements made and taken by force and for fear in straits are seldom or never truly performed but alwayes broken And of the like case there are large Testimonies in the Kingdom of many that have sworn promised and engaged and sometimes by force and fear to this kind of Government and another and yet at opportunies and for their own self-ends have broken all Oaths and Engagements and rebelled against the very Persons and Authority to
Testimonies with divers others that might be given it is manifest that the Saints of God in former Ages did meet together to worship God and to wait upon Him in Prayer Preaching as the Spirit of the Father taught them that dwelt in them And sometime they met publickly and sometime more private and sometime on the day-time and sometime in the night-season and they met separate from the Synagogues and wayes of publick Worship of the Iews according to the Will of God and as it was ordered among them And thus it is manifest that our Meetings for the Worship of God at this day though they are separate from the way of publick Worship of the Kingdom and are in more private houses are justifiable being after the Example of the Saints and according to the Scriptures of Truth and therefore out Meetings are according to the Law of God just and lawful III. And forasmuch as by reason of the late Insurrection of some few persons in London our lawful Assembling of our selves together in the Worship of God is under present restraint and prohibition and by Proclamation forbidden under the denomination of Seditious and Unlawful Meetings and our Friends Imprisoned and Persecuted for that cause of Assembling themselves to wait upon God Now in this Case this I plead unto the King That we are no manner of way guilty of that Insurrection upon which the Proclamatian of forbidding our Meetings was grounded and therefore ought not to suffer with the guilty being innocent from the very occasion of that Proclamation and for the King to prohibit our Meetings for and because of the ill use that others made of theirs this seems a Condemning of the Innocent with the Guilty which is no way just in the sight of God nor Men but altogether unequal that we should suffer for other ments faults though such did abuse their Liberty and pervert the end of their Meetings into rising up with Carnal Weapons against the King so did not we neither in intent nor action and therefore our Meetings ought not to be prohibited for the cause of other mens faults and miscarriages in that case And also we have the King's Promise divers times That we should not suffer for our Religion while we aded nothing against the Peace of the Kingdom and Government which yet we never have done nor made any ill use of our Meetings nor of the King's Promises nor forfeited them and therefore according to his own Promises we ought to have our Meetings and enjoy them without restraint because we have not farfeited the benefit of his former Promises in that behalf nor ever made use of our Meetings to plot or conspire against the Government to its harm or detriment and because of our innocency herein the benefit of his former Promises are yet in force unto us to protect our lawful Meetings and not to prohibit them and though upon suspition only out Meetings have been Restrained and our Friends Imprisoned by the late Proclamation yet we being proved innocent and without guilt of that which occasioned it the King and Council may and ought in Justice and good Reason to Reverse and Revoke that part of the Proclamation related to us as being innocent that we may enjoy our lawful Meetings according to the Scriptures and Example of Saints and according to the King 's own former Promises IV. All these things considered and rightly understood by the King and his Council it will appear unto them in good reason 1. That our Meetings are just and lawful in themselves because they are for the Worship of the Lord God and to wait upon Him 2. They are according to the Example of the Apostles because the Scriptures prove the like Meetings 3. And they are not contrary to his own Promises and Toleration that he gave for six Months after his coming in Because he said VVe should not suffer for our Religion if we lived peaceably and we were not disturbed by Authority from him that we know of in our Meetings till this occasion 4. It will appear That we ought in Iustice and Equity to have our lawful Meetings protected and preserved by the King's Authority and not prohibited because we are not guilty of that which occasioned this present Restraint but what we have suffered in this case it hath been upon suspition and without any just cause on our part And for these Ends and Causes I plead on the behalf of the Innocent that we may enjoy peaceably our Meetings for the exercise of God's Worship and not be prohibited in the King's Dominions under his Authority V. But and if we are persecuted and imprisoned and made to suffer for this Cause of Meeting together to worship God and wait upon Him in Conscience and Duty towards Him and for following the Scriptures Example as the Saints of old as afore-mentioned we must only commit our Cause to the God of Heaven and in patience suffer under whatsoever is unequally inflicted upon us for this matter if men shew the height of Oppression towards us and we must put on the spirit of Long-suffering and Forbearance and leave Vengeance to the Lord who will in his season redress our Cause if that we are persecuted for meeting together and for worshipping of the Lord according as his Spirit perswades our Consciences and such our Sufferings are not for evil-doing not as Transgressors against God nor the King but as Servants of God we suffer and for holding the Testimony of JESUS and a good Conscience And thus I have brought the state of our Case as concerning our Meetings unto the Kings knowledge and must leave it to his serious view and happy will he be if he hath regard to the Afflicted but if he stop his Ear from the Cry of the Poor and suffer them to be destroyed who shall plead for him or excuse him in the Day of the Lord when He comes to Judgement to reward every man according to his deeds CHAP. III. The Case stated and pleaded concerning Tythes as paid among the Jews and also among the Christians and the Cause why we refuse to pay them at this day I. VVE do acknowledge that Tythes as instituted given and received in the Law of Moses amongst the Iews and according to the Commandment of God were of Heavenly Ordination and were for that Holy Use and End of maintaining the Levitical Priesthood and the Poor the Widows and the Strangers in Israel and we know that whilest that Livitical Priesthood of Signs and Types and Figures was yet unfinished and unfulfilled by Christ Jesus the Everlasting Priest That Law that gave and received Tythes was in force and it was sinful against God and contrary to his Law in any of Israel to withhold their Tythes and not to pay them and such as did robbed God and the Poor and the Prophet complained against them for then the Ordination of Tythes was of God and the Practise and End of them was good and