The Civil Right of Tithes, Ecclesiastical tract · Chapter 33

The Civil Right of Tithes · Ecclesiastical tract · Chapter 33

p. 307CHAP. XXXIII.

IT remains for inference and application to the juſt conſcience, that every ſober and well-meaning Honeſt man quietly and orderly compoſe himſelf then to his duty in obedience, and if this burden be duly and fitly laid on, & on Him, to take it up and go away with it as contented, not wrangling or quarrelling to his due ſhame & abominable ſin, as well as manifeſt injuſtice & dangerouſly ſeditious diſturbance, But be ſatified with his own, & give out to others with willingneſs what is theirs, He acknowledges and muſt acknowledge, and not His. My Lot may be of the Receiving part; If it be, I may juſtly expect mine own, & require it, & demand it, and unleſs my Chriſtian perſwaſion be againſt going to Law for any thing (which has colour from 1 Cor. 6. 1, 6, 7.) if it be denied, as for any other Right, ſue for it. Or if my lot be on the paying part here I have both leave and duty, not to11Do all things without murmurings and disputings, that ye may be blameleſs and harmleſs, the Sons of God, without rebuke in the midſt of a crooked and perverſe generation, among whom ye ſhine as Lights in the world, holding forth (thus) the word of life, that I may have comfort of you in the day of Christ, that I have not run in vain, nor laboured in vain, Phil. 2. 14, 15, 16. See alſo 1 Cor 10. 10 and Iude ver. 16. Sure this is a Gospel ſin.Phil 2:14Phil 2:15Phil 2:161 Cor 10:10 murmure or complain, ſhift or evade, but meekly, gently, and Chriſtianlike do what belongs to me, reckoning my ſelf no Honeſt man, unleſs I have thus much Honeſty to be Content to give every man his Due, yea not as the Ox or the Slave, meerly for fear of the whip, but from forwardneſs and readineſs, quickned by the inſpiration of my Religion, whatſoever I do (as unto the Lord or unto Men) doing it Heartily and willingly, as knowing I am bound to keep my rank (22Rom. 13. 1, 5.Rom 13:1Rom 13:5 foreign) not onelyonly for wrath but for Conſcience ſake. For332 Cor. 6. 7.2 Cor 6:7 God loveth a chearfull Giver, and a chearfull Doer, and it is the great commendation of Chriſtian Religion that it makes or leaves none ſlow or indifferent in any good Duty, but adds wings to the p. 308weary or heavy doubting ſoul, more readily, effectually, and chearfully to do every thing ought to be done for the Lords ſake? 'Tis ſaid there are ſome whoſe Conſciences will not give them leave to iſſue forth theſe Dues, according to legal Obligation and and all juſt expectation, even as juſt as any is in the world; But I ask almoſt in the ſame words, whether their Conſciences will give them leave to pay their Dues? A Juſt Aſſeſment? Stated Rights? A Quit Rent, a Fine, a Releif, or any Juſt Impoſition? Set aſide Leviticus, Malachi, the Epiſtle to the Hebrews, yea the whole Bible: This Rent-charge as it were, is ſo due by Civil Juſtice; will they now be Honeſt Men? If they anſwer but Roundly and home to this, I have as much as I deſire. Will their Conſciences give them leave to pay their Debts? what is doomed ſuch? If this be not a Debt to the due Receiver, a yearly profit iſſuing out of their Lands to anothers uſe by Law, Nothing is due here in England, and for this is the ſtrength of the whole Treatiſe going before. Thou ſayeſt, I cannot prove Tythes due by the Law of God; I went not about it, but if I can by the Law of Man, this is enough for thee: thou replieſt, Leviticus is abrogated, the Hebrews dark, Abrahams and Jacobs but examples; But wilt thou pay a Cuſtome, or Toll, or Tribute, or legal Taxation? Is a Rent-charge due, or Relief, or Quit-Rent? By what Obligation ſoever thou ſhalt confeſs There, by the ſame and of equal ſtrength I will make good my Plea here; Where art thou now? Wilt thou pay both or none? What but Engliſh Sacred Law gives the one? and the ſame gives the other: Pay or deny, both or neither, the equity is of equal meaſure, ſtrength, and evidence for both together: O Chriſtian, let not the World deceive thee: Let not the God of this World blinde thine eys: If thy Covetouſneſs hinder not, thy Conſcience may well ſerve thee to pay thy Dues, yea, would Constrain thee, that is more then Permit, for true Religion does more then Give leave, Command, and Injoyn men to be Juſt and Righteous.

Nor let any one ſay, Theſe are Trifles, far below the height of Heaven: May not a man keep a good Christians Conſcience to God without troubling himſelf with theſe Levitical Ceremonies? p. 309Hearken man, This is a part of our Moral Righteouſneſs, as things are Now with Us a part of Neceſſary Juſtice; A man can be with Us No more Unrighteous or Unhoneſt then he can here make light of this part of his legal Duty. Nor let him ſay, I have given my name to Heaven, I have weightier things in conſideration, Muſt I interrupt or pull down my higher thoughts from devotion faith and Spirituals to theſe, which when a Phariſee boaſted exact obedience of, he remained but a Phariſee? O Good Man value things as they are; Thou wilt not neglect Earth I hope in order to Heaven, or ſuffer thy Religion to leave thee Not Honeſt or Unjuſt; Muſt thou not deal Truly in theſe lower things before thou art fit to be truſted in higher? Or is Moral Juſtice an Heathen vertue, meer ſtranger to the power of Godlineſs, and Not regarded at all by the God of the Chriſtians? Does not thine own Saviour ſay, (Believe not me, but believe Him, and believe me but as I do with fidelity and truſt diſpenſe the the Truths of, for, and from Him,) that11Luc. 16. 10, 11.Luke 16:10Luke 16:11 He that is faithfull in the leaſt is faithfull alſo in much; He that is unjuſt in the leaſt is unjuſt alſo in much; If therefore ye have not been faithfull in the Ʋnrighteous Mammon, who will commit to your Truſt the True Riches? Nor let any further excuſe with the pretence of the Nature of Things, He hath weaned himſelf from theſe lower to better: Faith, hope, praiſe and prayer, &c. do ſo take him up that meaner things have leſs regard juſtly, He is for the Heighth of Holineſs. And I will believe him as ſoon, as that, He hath climbed the Pinacles of Solomons Temple, who is ſcarce got up the ſteps of Solomons Porch, That he that is Unjuſt can be Holy, or that Good man fitted to be a Citizen of the new Jeruſalem, a Free-man of the Kingdom of Heaven, Who wants neceſſary qualifications to live in an honeſt, well-governed Commonwealth on Earth. Shall Heaven be furniſhed out with Diſhoneſt men? or the legal Members of that Citie be Defrauders and Deceivers? Does not the221 Cor. 6 9.1 Cor 6:9 Apoſtle ſay, (What can be plainer? Be not deceived, (Some are apt to think ſo,) That the Ʋnjuſt, Idolaters, thievesor covetous ſhal ever Inherit the Kingdom of God. And ſuch were ſome of you, But ye are now waſhed, p. 310(or elſe had no hopes there) but ye are cleanſed, but ye are purified, Apoc. 22. 15.Rev 22:15but ye are juſtified. Without are Dogs and evil Doers. Thou art apt to condemn a Thief or a Robber, the cry of the whole Countrey is againſt Him, What! He that grows Rich by ſpoil, takes another Mans Goods! I confeſs, his crime is ſomething more, but that a part, and his whole ſin, and wilt thou take the croſs to that of the Apoſtle,Rom. 14. 22.Rom 14:22 Bleſſed is He that condemneth not himſelf in the thing that he alloweth; Chap. 2. 3.Thou that Judgeſt another, Iohn 16 9.John 16:9Doeſt Thou the ſame thing? We are bid to make us friends with the Mammon of Ʋnrighteouſneſs that when need is, we may finde Everlaſting ſuccour: Sure this by Juſt dealing at leaſt, I believe more by unjuſt or unneceſſary Giving. Is not Unrighteouſneſs ſin among Chriſtians? or True dealing, to Give every One his own, onelyonly a ſuperfluous part of Goodneſs? Welfare then Achab and Judas. 2 Sam. 12. 4, 5.2 Sam 12:42 Sam 12:5That Oppreſſour had too ſevere a cenſure in Nathans Parable for taking away the poor mans Lamb, Luk. 23. 42.Luke 23:42and the Thief upon the Croſs committed a work of ſupererogation in repenting his theft in the way to his Paradiſe.Phil. 2. 18, 19.Phil 2:18Phil 2:19 Saint Paul needed not have cared for Oneſimus debt, nor the ſons of Jacob excuſe the ſtealing of the11Gen. 42. 35.Gen 42:35 Plate, (if it had been ſo:)22Luk 19. 8.Luke 19:8 Zacheus ſtood forth, and out of ſuperſtitious piety Gave to the poor, and if I have wronged any, I reſtore him four-fold. Ono. Theſe vile things of the Earth have Heaven at one end, We may make us bags that waxe not old, Chap. 12. 33.or lay up treaſure in Hel with them as we uſe or abuſe them;Mat. 25. 35. &c.Matt 25:35 Chriſt will pronounce ſentence upon Thoſe Dispenſations at the laſt day, and if we ſhall be puniſhed for not being mercifull, what farther if we be unjuſt and injurious! Is the Word our Rule! Brother Chriſtian, Believeſt thou the Scriptures? Act. 26. 27.Acts 26:27If thou do, ſtand faſt to thy ground,2 Tim. 1. 13.2 Tim 1:13 Hold faſt the form of ſound words as they were delivered and thou didſt receive them, Make good thy faith alſo in thy works ſeen before men, & let thy life be a juſtification of thy belief, a counterpart or exemplification of Thy book of Religion. Be aſſured of this, there is not held forth any where in the world a better picture of An honeſt Juſt man then in thoſe ſacred leaves is deſcribed and painted out to the life, Which every believer is bound to be by his Religion; p. 311Obedience or Exhibition of himſelf Such muſt render him (the Childe of God) ſuch a Juſt Dealer therewith, And thy neceſſary conformity to that Law ſhall make thee A Pattern to all the world for Heathen Honesty. This is a part of that foreign or Transformation in difference from that Conformity to the unjuſtſinful world before, Rom. 12. 2. Dreſs thy ſelf by this glaſs, and thou wilt not count thy ſelf ready without this habit, Adorn thy ſelf by theſe directions, and thou muſt put on this Moral qualification, ('Tis a part of the putting on the Lord Jeſus Chriſt, Rom. 13. ult.) nay, ſhine bright in it,1 Cor. 15. 58.1 Cor 15:58 abounding in this work of the Lord, or thou art no warrantable Chriſtian.

Shall this be now diſputed or doubted? Shall I ſtain the reputation of Chriſtian Doctrine by this that it has not as clear as day, that every Proſelyte thereof muſt give every man his due? or, it may leave me as wilde and conſcience leſs as a Thieving Tartar or wilde Arabian that takes what he can get, and parts not with what he can keep? I may not ſit down with, Being juſt onelyonly, for the power of my faith brings about and ſhould bring in all parts of Civil Juſtice by a Stronger Spring then is to be found again in the world, I muſt doe Right for Conſcience ſake, I muſt do No Wrong for fear of Heaven ſeeing me,Gen. 39. 9.Gen 39:9 (how ſhould I do this Evil, and ſin againſt God? as Joſeph;) I muſt not take or withhold, or retain, or not give out what belongs to another ſub poeua…ignis gehennae under the moſt intolerable penalty of aſſured and believed Hel fire, Come home yet more near, we pretend to our age of Light: Have we heard ſo many Sermons, waited upon God ſo long in his Ordinances, Sanctified every returne of his holy Sabbath, Wreſtled with him as Jacob in daily long Prayers, ſet aſide ſo many whole ſpeciall days for Faſting and Humiliation to ſeek the Lord while he may be found, and call upon him while he is not utterly gone to the Indians, Tartars, or other Nations, that yet know not God, and ſhall we arrive at the laſt with all this pains at this point of perſection, that we are now come to doubt whether wee may do right or wrong!Prov. 23. 10. And Therewith c…mpare what before, pa. 37. & pa. 244.Prov 23:10 whether we may equall the injuſtice of Entring the field of the fatherleſs, whoſe revenger is p. 312Mighty! whether we may not invade, covet, take, hold, or withhold, what has been ſhewed to belong in Right to another! If it Do, we will yet have it, and hold it, and not part with it, though (if we believe our Bible,) we know we ſhall be burned in the ſoul for it, with a coal of Ignis fortis, or rather of Ignis inextinguibilis, that fire of Hell will never be quenched! Do we continue to boaſt of light from Heaven, the Sun ſhining clear in the Firmament by the allowed uſe of Scripture, and the bright beams thereof diſperſing and darting their full power daily from the Pulpit ſuch a long day as has outlaſted the years of many generations, with ſo many repeated impreſſions and diſperſions of Numberleſs Numbers of Engliſh Bibles, that it hath been an amazement to ſome that live neare the well-head whence thoſe waters of the Sanctuary flow, and others conjecture the Enemy buyes them up to burn them in private, ſith in publick and for Heretical yet he cannot, And ſhall the Engliſh fruit of all this promiſing ſeed time be, our doubts come out ſeriouſly in any of the ſcandalous ways before, or our carnall hearts have admitted no operation to obedience in ſuch clear and undoubted evident matters, But alaſs, ſome part of our Neighbours Due incloſure we would take in and hedge to our own, though we make bold with the hedge of Gods Law for it, His corruptible wealth we cover, His ſilver or gold we take or withhold, (or what has equall right) His Mammon of unrighteouſneſs, as we account, we tantùm non ſacrilegiouſly ſeize upon for our ſelves, and to prevent his idolatry, we put it into a private place, as it were, that we Our ſelves may worſhip it! We love it, we deſire it, we keep it, we cheriſh it, we will not part with it, though God himſelf become interceſſor for Juſtice, and ſtand as it were at the Magiſtrates elbow, backing his command with a higher acceſſory Authority, Nec vox hominem ſonat, there is ſomewhat more then meerly humane in that loud and publicke voice of The allowed Law, at leaſt Aliquid Divini, which God uſes to impart to that ſubſtitution of himſelf and Vicarious power,Rom. 13. 2,Rom 13:2 which whoſe reſisteth, reſiſteth the Ordinance of God, and they that do ſo reſiſt, must look to receive to themſelves p. 313damnation. What ſhall we ſay to this, if the enemy ſhould lay this to our Charge? (as be we ſure God will be our enemy, and put it home ſeverely unleſs we repent and amend.) Is this a part of our Goſpel-righteouſneſs! a fruit of our holy Religion! that will conſiſt with our Juſtification by Faith, and ſhall we furniſh him with arguments or ſophiſmes enough againſt that opinion or the conſequents thereof by Such a Life!Iohn 12 35.John 12:35 While we have the Light, doe we thus walk in the Light? Mat 7 16.Matt 7:16giving him occaſion to ſay, Theſe are the works we ſee they do, (By their fruits ſhall ye know them,) We know it of them, for we ſee it: This is the Harveſt has been long a growing, and the fruit they reap among themſelves of their many years uſe in freedome of their Engliſh Bible. Now the Lord rebuke thee Satan, that thus ſitteſt between the lips of ſeduced benighted men, to blaſpheme the ways of the living God, or the courſes or things they do not or will not underſtand, not diſtinguiſhing between Heavens bleſſing and Mans abuſe, the fruit of Gods Ordinance and Mans Corruption; and the ſame God give his ſervants grace to carry themſelves ſo inoffenſively in word and deed, that no merit of their miſdemeanour may hereafter give occaſion of ſuch reproach, but behaving themſelves in all things as the ſervants of God, 1 Pet. 3 16.1 Pet 3:16and having a good conſcience, whereas men ſpeak evill of them, as of evill doers, They may be aſhamed that falſly accuſe their good converſation in Chriſt; Chap. 2. 12.having alſo honeſt converſation among the Nations of the world, that they may by good works they ſee Done, glorifie God in the day of viſitation. This ſure, the Engliſh Bible is a rule good enough of all righteouſneſs, profitable for doctrine, reproof, 2 Tim. 3 16, 17.2 Tim 3:162 Tim 3:17correction, inſtruction, that the Man of God may be perfect; the light thereof ſhines from above and guides thereto, and the end of its obedience undoubtedly everlaſting life. Which bleſſed Book ſith ſo lighted on again, let us a little ſit ſtill to turn the leaves thereof onelyonly, it may fit our cloſe to end with God, perhaps we may there meet with ſome Angel of His in the way, with his ſword ready drawn in his hand to ſtop our Career in ſtubborneſt reſolution to go on in the ways of our own heart; I will ſuppoſe clear what proved p. 314that the Miniſtery has right, (as things ſtand) right, and their ſpoliation is wrong; and then O brother Chriſtian, Go along with me, and ſee what thou wilt ſay to thine own believed, received, inſpired, and that thy ſelf takeſt for Goſpel (11So R. Verſtegan compounds and derives that word: as if it were God…-spell Spell … a Myſticall Speech, or an Oracle, Antiq. pa. 223. Gods-ſpel,) thy revererenced Divine Oracles.

And firſt, doth not that Heavenly Law forbid generally All 22Exo 29 5. Pſ. 5. 5.-28. …-36. 2.-37 1-66. 18. Eccleſ 3 16. Eſ. 5. 18.-57. 17. Matth. 17 23. 2 Tim. 2. 19. Tit. 2 14.Exod 29:5Ps 5:5–36Ps 5:2–37Eccl 3:16Isa 5:18–57Isa 5:17Matt 17:232 Tim 2:19Titus 2:14Iniquity,33Exod. 20. 21.-23. 9. Pſal. 12 5. Prov 14. 21.-22 16.-28. 3 Ier. 7 6. Ezek. 22 7. Amos 4 1 Mich 2. 2. Zechar. 7. 10 Iam 2 6.Exod 20:21–23Exod 20:9Ps 12:5Prov 14:21–22Jer 7:6Ezek 22:7Amos 4:1Mic 2:2Jas 2:6 Oppreſſion,44Exod. 20. 15. Lev. …9 11. Deu. 5 19 Pro. 30. 9. Ier. 7 9 Hoſ. 4. 2. Matth 15. 19.-19. 8 Mar. 10. 19 L…k. 18. 20. Rom. 2. 21. Chap. 13 9▪ Eph. 4. 28 Rev. 9. 21.Exod 20:15Lev 9:11Deut 5:19Prov 30:9Jer 7:9Hos 4:2Matt 15:19Mark 10:19Rom 2:21Eph 4:28Rev 9:21 Theft,55Lev. 19 13. 1 Sam 12. 3, 4. Mar 10. 19. 1 Cor. 6 8. 2 Cor. 7. 2 Iam. 5 4.Lev 19:131 Sam 12:31 Sam 12:4Mark 10:191 Cor 6:82 Cor 7:2Jas 5:4 Fraud,66Iob. 19 7. Ier 22. 3. …3. 1 Cor. 6▪ 8 Col. 3. 25.Job 19:7Jer 22:31 Cor 6:8Col 3:25 Injury, 77Lev. 19. 13 Pſa 119 61 Pro. 21. 7.-22 …2. Will a …an rob God? yet ye have robbed me. But ye ſay, Wherein have we robbed thee? In Tythes and Offerings Ye are curſed with a Curſe, for ye have robbed me, this whole Nation. Mal. 3. 8, 9.Lev 19:13Ps 119:61Prov 21:7–22Mal 3:8Mal 3:9Robbery,88Exod 22. 12▪ Matth 23 25. 1 Cor. 10. 11.-6. 10.Exod 22:12Matt 23:251 Cor 10:11 Surreption, Extortion; and that991 Theſſ 4. ….1 Thess 4 No man go beyond and defraud his brother in any (worldly) thing, for God is of all ſuch things the Revenger moſt ſevere, as is everywhere ſaid and teſtified! Does not one of the Tenne Commandements (which children learn in their Catechiſmes) appoint, Thou ſhalt not take what is anothers, Thou ſhalt not steal. And mayeſt thou then pervert, ſuppreſs, withhold, detain, and keep to thy benefit what belongs to another, and tends to his impoveriſhment as well as ſtealing, perhaps to his ſtarving, certainly to the Wronging both of himſelf and family? Is this no ſin in thy Chriſtian judgement? —Doth not another of the ſame Laws ſay, Thou ſhalt not Covet …What? thy Neighbours Houſe, Wife, Servant, Oxe, Aſs; and that All? Is it not as well his Sheaf, Lamb, Fliece, Apple, or Egge? for the reaſon is the ſame of both: Or, doeſt thou think God will be ſo pinned up in his holy and juſt intentions againſt All wrong to ſome ſtraitning interpretations of thine, as may leave Thee loop-holes open, evaſions or ſhelter for in any thing thy wretched Covetouſneſs? Be not Deceived, God is not mocked; To covet is the ſin, not This or That, 'Tis the injurious intent not greatneſs or kinde of the object of that injury is forbidden; And to make all ſure, the cloſe windes up all in the largeſt and moſt comprehenſive Univerſality, Not this, nor that, but, Nor Any thing that is thy Neighbours. Look upon them again: Theſe are two of Moſes Commandements, of Gods Laws, ('tis much in ſo ſmall an Enchiridion or Summary of duty, the ſame ſhould p. 315finde a double place by prohibition and repetition) engraven on Tables of Stone, but a tranſcript from the boſome at firſt (a true Ectypon of that Original,) of which our Redeemer and Law-giver,Matth. 5. 18.Matt 5:18 ſays, Heaven and Earth may paſs but theſe ſhall not, and which thou art with equall ſtrictneſs bound to keep, as that, Thou ſhalt not ly, Thou ſhalt not blaspheme, Thou ſhalt not murther, Thou ſhalt not commit adultery. Wilt thou not Theſe? Dareſt thou Thoſe? Mayeſt thou not murther! Wouldeſt thou Covet? Wilt thou not Ly, and yet Stealeſt?Rom. 2. 22, 23, 24Rom 2:22Rom 2:23Rom 2:24 Or, Thou that abhorreſt Idols, committeſt Thou Sacriledge? Thou that boaſteſt of the Law, through breaking the Law diſhonoureſt thou God, as well as diſgraceſt thy ſelf, as it is written, The Name of God is blaſphemed among the Gentiles thus. As if any of them ſhall ſee us breaking our own Law, tranſgreſs our Gods Commandments, trample upon his Precepts, and make no care of the revelations of his Holy Will, not half ſo much as of an Ordinance of Parliament, Will they not blaſpheme, traduce, rail, revile, nay, maledicere, Even Curſe and profane our God, that has ſuch untowardly diſobedient ſervants! Will they think him a God! or think we Think him Such, if we thus misbehave our ſelves toward him!Iam. 2▪ 10, 11.Jas 2:10Jas 2:11 Doth not Saint James ſay, He that breaketh the Law in One point is guilty of All? and upon this account, becauſe He that ſaith, Do not commit adultery, ſaith alſo, Do not Kill, (or Steal, or Covet,) (the image of Authority defaced is the ſame) and doeſt Thou break Two and hopeſt to be innocent? Never juſtifie thy ſelf that thou ſweareſt not, if thou lyeſt: Or, thou ſpeakeſt truth in Civill matters, if thou blaſpheme: Or, thou doſt not kill, if thou ſteal or covet. He that defaces the image of that authority ſhining from God upon All the Law that procures its Reverence, it is not far from his accounting any part a Common word, foraſmuch as the ſame boldneſs that hath removed reſpect from any part, will by like occaſion or temptation take off what is no better faſtened nor can be any where: He that dares venture on the Chalice, needs not or will not ſcruple at taking the Carpet, or Bible, or Pulpit-cloth. 'Tis not a broken collection, but a full and even Decalogue, All are equally p. 316Gods Commands, and backed with his authority ingraven and ſhining in the face of every one, As was ſaid, Heaven and Earth may paſs away, but none of theſe ſhall paſs. It is God thou muſt anſwer not Man for neglect and tranſgreſſion here, Whoſe Law thou haſt broken, Not but more then Whom in Temporals thou haſt injured and Wronged. In the day when God ſhall judge the world by Jeſus Chriſt, remember then thou haſt been told Both, both that He that breaketh the Law in one point, is guilty of All, and He who wrongs Here, breaks it in two, in Coveting and Taking.

Heed next what Thy Saviour ſaith, and this is at leaſt Goſpel-Law;Matth. 5▪ 20.Matt 5:20 Except your righteouſneſs ſhall exceed (ſaith He) (Yours, Ours, Anies, that is his Diſciple) the righteouſneſſe of the Scribes and Phariſees, ye ſhall not enter into my Kingdome of Heaven: Now what was Their Righteouſneſs? They paid dues Duely: Queſtionleſs they did ſo, elſe they had not been Themſelves, that is, Righteous. And for this Particular, by the Providence of God it is ſo come to paſs, that we have repeated double aſſurance, and from Chriſts own words again, what was their Righteouſneſs This Way. Firſt, in his Perſonating a Proud Boaſter amongſt them,Luk. 18. 12.Luke 18:12 that He paid Tythes of all he poſſeſſed. Which if He had not, the ſuppoſition had been an untruth, the Man made to ſpeak nothing to the purpoſe, Nor had he been brought in truly Commending, but indeed Belying himſelf, That hee ſhould have done that he did not. Next in that Comparative exprobration,Matth. 23. 23.Matt 23:23 where we have that Exactneſſe that they Paid All to the leaſt, They left none out to very Mixt Annis and Cummin, which our Saviour ſays, They Ought (So it was their Righteouſneſs) to have done, and yet not have left Juſtice and Mercy undone. So that no doubt can be but they Paid, they paid duly, they paid of All, and this was Their Righteouſneſs; and yet Chriſt to His Diſciples, unleſs yours ſhall both Equall and Exceed Theirs and This, ye muſt not look to come within my Kingdome. Nor let any one obſerve here Duty on their part, They were bound: True they were ſo, but are we altogether Free? Have we not a Rule of Righteouſneſs, in ſome ſort as ſtrictly binding as Theirs, to make obedience duty, not performance Supererogation? and p. 317we as well as they are required not to give but pay? What elſe are thoſe Laws before alledged many, and yet of force? Are they not All ſo many rules of Doing, or directing right forward in what way we muſt go, or we go amiſs; and ſo by conſequent our Conformity to them, our being Ruled by them muſt bring home the imputation to us of Going right forward or amiſs, in the way of Righteouſneſs or Unrighteouſneſs, that We may be Juſt or Unjuſt as they?

We have no Levitical Law perhaps indeed, no Jus Divinum, (at leaſt not within my circle or which I inſiſt on, though I forſake it not, much leſs diſclaim or oppoſe it:) But we have yet without that enough of our own, and to binde faſt enough, a Rule, a Law, Sacred, in force, and binding, as hath been ſhewed, and whereto we ought to take heed as that which in ſome regard was parallel with Saint Peters ſure word of Propheſie, and is our light and rule to guide us through the darkneſs and uncertainty of this world: the tranſgreſſion whereof is alſo penall and with us …infull too (for every diſorderly liver is likewiſe a Sinner to God,) and it Muſt have the imputation of Righteouſneſs or Unrighteouſneſs, as We neglect or obſerve Here this Sacred, National, Engliſh Rule of our Doings. Nought elſe is the ground of Property, of Any property, that renders theft poſſible, or Wrong the Relative to Right; This is the boundary of Fields and Vineyards, cuts out to All their Lordſhips and Inheritances; and to obey or diſobey, break or keep This, makes us as Culpable or Juſt, Righteous or Unrighteous, as by obſerving or tranſgreſſing his Judiciall Law the Hebrew could have been in Iſrael. No queſtion but we have Law the Rule of Righteouſneſs, as binding to us as the Hebrews in their Politie; we may be as Righteous as they, and yet if we be not more, we fall ſhort of our High hopes; for verily (ſays Chriſt) unleſs your Righteouſneſs (that are my Diſciples) ſhall exceed that (parallel) of the Phariſees, ye ſhall never enter the Kingdom of God.

Or, likeſt thou better another Rule of thy Saviour? It hath in it as much of wiſdome and equity for civill Commerce as I believe is to be found in ſo many words in the world again. Old Tobit had given it in the Negative before, Do to p. 318no other what thy ſelf hateſt. Tobit 4 15.Tob 4:15But Chriſt changed it to the Affirmative,Matth. 7. 12.Matt 7:12 Therefore All things, whatſoever ye would that Men ſhould do unto you, Luk. 6. 31.Luke 6:31even ſo do ye unto them, for this is both (Text and Expoſition,) Law and Prophets. A moſt indifferent Rule, equall reſtriction, which nature ſuggeſts, Reaſon approves, Religion inforces, and All Nations, Perſwaſions and Men, will I believe ſay Amen to the Equity of: Thine own Saviour has inrolled it into the Sacred Tables of his Law too, the ſum of his Moral Pandects, a ſhort but full Declaration of needfull Duty, and doeſt thou reſolve to obey, or refuſe? If to obey, Ask thy ſelf, Whether Thou wouldſt be content another ſhould thruſt thee out of thy Rightfull Right? If thou hadſt a livelihood to direct and miniſter in Gods ſervice, or but to ſerve thy ſelf eating and drinking, Wouldſt Thou imbrace it as acceptable good dealing (any otherwiſe, then as thou wouldſt ſubmit to perſecution) to be turned out into the High-ways, and Hedges, to get what thou couldſt finde in the Foreſt, imbracing the Hils for a ſhelter, and the Rocks for a covering? If thou wert in preſent by due and honeſt forms of Law inducted and poſſeſſed A. B. Rector Eccleſiae Parochialis de C. and ſo tam de Jure Communi & Eccleſiaſtico, quam de antiqua, laudabili, legitiméque praeſcripta conſuetudine jus percipiendi, recipiendi, & habendi omnes & ſingulas Decimas tàm majores quàm minores mixtas & minutas infra Parochiam de C. provenientes, creſcentes, renovantes, & contingentes, did of right belong unto thee, (as was before in the Libel, and if proved carried the Tenth,) Wouldſt thou, diſcharging thy duty, and carrying thy ſelf according to Law for what thou receiveſt by Law, be willing thy Neighbour ſhould deprive thee of That Own? and having right to receive the Tenth by the ſame title He retains his Nine, and would count him a Thief ſhould take any away, Think well of it that the great Fiſh ſhould eat up the little one to make his panch ſwell, the Nine ſhould devoure thy Tenth, and thou be turned out of the Sweet and Safe of thy Property to a good allowance, thou haſt no reaſon to doubt or fear, thy good Neighbours will afford (for the labourer is worthy of his hire) in Charity and p. 319Equity? Some Overſeers Careful care ſhall ſee thy bowels fed, thy nakedneſs covered, thy needs ſupplyed, thy poverty relieved, thy whole family ſuſtained? Put thy ſelf in caſe of his perſon Now under doubt of being brought to this ſtate by thee, Deal impartially between God and thy ſoul, ſatisfie thine own thoughts in the propoſition and reſolution, and if Thou couldſt accept, perhaps thy Brother May: If Thou Wouldſt be ſo done to, thou mayſt the rather expect it of Him: Petimuſque damuſque viciſſim, What thou couldſt be content to undergo, thou mayst with more reaſon impoſe to have ſuffered. But if Thou abhorreſt the inconveniencies foreſeen in this way, Thy Nature (regenerate or unregenerate, ſanctified or prophane) hate the lowneſs or vileneſs if not baſeneſs that muſt be conſequent upon ſuch an injury (when thou ſhouldſt not have left what thou couldſt call Thine Own,) Thou wouldst not by choice part with thy Right any more then ſuffer an Extortioner to deprive thee of that thou haſt, or the ſtranger to ſpoil thy labour; Nay, Thou wouldſt defend thy ſelf as againſt a foraigner, a Spanyard, an Indian, or a Thief; Then think what thou wouldſt put upon another, State thine own Caſe in anothers perſon, as Nathan taught David to ſee his Sin in the ſuppoſition of his poor Neighbour, Invade not thy brother, Put not Him beſides his Right, Enter not His Poſſeſſion, Diſturb not His property: Allow Him the Comfort and Aſſurance of his His Own, which thou wouldſt rather ſpend to the utmoſt farthing, if not Dy, rather then ſuffer thy ſelf to be put out of, to ſtand to the Courteſie of Supplied with any Charitable allowance. Good Chriſtian, Do as thou wouldſt be done unto, walk by thy Rule, Live as thou Believeſt, or ſhelter not thy ſelf under Profeſſion with thoſe of Whom thou art not Thou haſt no reaſon to further or put upon one, what ſhould not upon another, to force on his acceptance what another would decline, or upon thy ne…ghbour what mainly Thou declineſt Thy Self: Thou mayeſt think I have the ſame affections, deſires, needs, neceſſities, the whole body of humanity and humane frailties belonging thereto to be ſupplied or yeelded to that thou haſt; The ſame infirmities, diſeaſes, emptineſs, nakedneſs, to be fed, clothed, relieved, p. 320and in all regards worthy conſideration as and in the way thou requireſt, If Thou wouldſt not truſt to Nothing, if Thy ſelf wouldſt not be turned to the ſhame and miſery of pennileſs bench, If Thy Love of this world conſiſting well enough with the Love of God would not be outed of Plenty and Wealth, ſtripped of property and left to uncertainty, foreign, Be but as juſt and reaſonable as old Tobit deſired his Son,Tobit 4. 15.Tob 4:15 Do to None (foreign, No not to One) what thou thy ſelf hateſt. Iam. 1. 22.Jas 1:22Whatſoever thou profeſſeſt, or receiveſt, or believeſt, Be a Doer of the Word, not a Knower onelyonly,Rom. 2. 13.Rom 2:13 lest thou deceive thy ſelf: for Not Theſe ſhall be juſtified before God, Iam. 2. 14.Jas 2:14but Thoſe; And, What doth it profit a Man that he ſay He hath faith, and hath not works, ſhall that faith Save? Ver. 21.Was not Abraham our Father juſtified by works, Ver. 26.when he offered his Son on the Altar? Whence we ſee, …by Works was his faith made perfect: And as the Body without the Spirit is dead, ſo Faith without Works is dead alſo. I urge an Apoſtles words onelyonly in His meaning, and that muſt ſure imply Heterodox in opinion from none that is in Religion truly Chriſtian. Proceed: Is there any ſuch Thing as The fear of God! Does any Text of the Old or New Teſtament mention it clearly to duty? Doſt thou Believe it? and that thou haſt it, or oughteſt to have it? and Canſt thou then take or detain that which belongs to another? or lay hold, or keep hold of thy Neighbours Goods? Do not the Principles of thy Religion improve and heighten the in-bred perſwaſions of Nature, Teaching, and aſſuring thee firſt, That this is Wrong, yea foreign and ſo foreign Tranſgreſſion and Sin, and dareſt thou Then do it, when thy Judge looketh on! pretend to fear God, and yet do what he Hates, and yet thou feareſt him, Ecclus. 34. 21.Sir 34:21and yet thou art confident to diſobey him! Or, if thy filiall awfull fear be not yet awakened, let me Knock louder with that Thundring threat of thy Saviour, Luk. 12. 4, 5. And I ſay unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom you ſhall fear: Fear him, which after he hath killed, hath power to caſt into Hell, yea, I ſay unto you, Fear him.

p. 321Did not Zacheus, Chriſt his hoſt, come in with his injuries in his hand, and before he makes any queſtion of his Salvation, openly profeſſeth his Reſtitution? Behold, Lord, 11Luk. 19. 8, 9. Diſcimus ab exemplo quid faciendum ſit iis quos peccatorum poenitet Primum enim quatenus fieri poteſt, reſarcienda ſunt damna aliis pervi… aut dolum illata, quod ipſa natura dictat: Neque enim peccare deſiſtit qui alien… retinet. Grot. in loc. pa 789. Pecc… tum non dimittitu… niſi reſtituatur ablatum. Reg. Iur. Canon. 4. & Peccati venia non datur niſi correcto Reg. 5.Luke 19:8Luke 19:9ſaith he, the half of my goods I give to the poor, and if I have taken any thing by falſe accuſation, I reſtore him fourfold: Then Jeſus ſaid unto him (Comfortably,) Then and not before, This day is ſalvation come to thy houſe. This (whether ſtranger or home-born,) demonſtrated him to be one of the Sons of Abraham. This is The way back by weeping croſs: In the fore-Right of Injury no end probably foreſeen but in Hell. He that Repents, muſt Amend: Hee that Amends, will Reſtore: For while the injury remains, is no alteration, and without alteration is no to better ſtate-reſtitution. In the Scripture ſtill, Does not the Old and New Teſtament require and joyn to call for Juſtice, Truth, Fidelity, Honeſty? That which is22Deut. 16. 20.Deut 16:20 Juſt and Right ſhalt thou do, and 33Philip. 4 3.Phil 4:3whatſoever is Iuſt, as well as whatſoever is Holy: and44Rom. 12. 17. Chap. 1. 18.Rom 12:17 Provide things honeſt in the ſight of Man as well as God; And ſure the world counts this Honeſt, to give every one His own, the very Syllables of Rom. 13. 7. Render therefore to All their Dues, whether Tribute, Cuſtome, Fear, or Honour: And Owe Nothing, but to Love. Or, if we doe not, The wrath of God is revealed from Heaven (even to true Believers,) againſt all ungodlineſs and unrighteouſneſs of men, who hold if it be the Truth, in iniquity. Which, Iniqui Regnum Dei non poſſidebunt, 1 Cor. 6. 9. and Know ye not that it is ſo, It is Poſtulatum, a thing grounded among Chriſtians, and with Caution, Be not deceived: (Some may tell you otherwiſe;) The unrighteous, and who are They? Fornicators, Idolaters, Adulterers, foreign, unfit to be Engliſhed, (good company! and with them) nor Thieves, nor Covetous, nor Railers, nor Extortioners, a good part of them thoſe that meddle with other mens goods whether by force or fraud, in deed or deſire, ſubtraction or detention, violent Extortion or clancular Surreption, the ſin, becauſe the wrong, is the ſame, and Be not deceived, Do ye not know that Theſe ſhall not Inherit Gods Kingdome! Should not the Kingdome of his ſanctified p. 322and juſt Congregation, (his Church,) Here, but be caſt out by Excommunication with profane Heathens, but ſhall not his holy and glorious Church of the firſt-born hereafter, where the imputation of moral Righteouſneſs ſhall be the loweſt qualification, The holineſs of Saints ſhall be thoſe white and ſhining glorious Robes without which11F…llow Peace with Al…, and HOLINESS without which No one ſhall ſee the Lord. Heb. 12. 14. Bleſſed are the P…re in heart, for they ſhall have this advancement. Matth. …. 8.Heb 12:14 none ſhall be admitted to that Bride-chamber. Indeed ſuch were ſome of you ſometimes; but ye were waſhed (in Baptiſm) ſanctified (from the firſt uncleanneſs) juſtified (from the other unrighteouſneſs) in the Name of Chriſt, and by the (ſearching) Spirit of our God, and ſo are now a 22Epheſ 5. 27.Eph 5:27pure Church not having ſpot or wrinkle or any ſuch thing, but walking 33ver… 15.Circumspectly (foreign exactly, preciſely,)441 Theſſ▪ …. 22 Ab omni ſpecie mali. avoiding the very appearance of Evil, and55Iud. ver. 23. hating the garment that is but ſpotted with the fleſh.

Beſides, we Know Love is the fulfilling of the Law; the ſumm of the Chriſtians Law; The firſt, ſecond, and third thing required, All is briefly comprehended in it, and can this Conſiſt with wrong? Do I love my neighbour when I injure him, when I oppreſs him, and will not give him mine own, nor will not give him His own? Is this Juſtice? far below Love! Is not Mercy and Pity a ſtrong piece of humane good Nature? Compaſſion to one that needs (much more to one that hath Right) the top pinacle of Chriſtianity? I will have Mercy and not Sacrifice, ſays66Matth. 9. 13. chap. 12 7.Matt 9:13 Chriſt 77Hoſea 6. 6.Hos 6:6from the Law, and my Diſciples ſhall be kept alive rather then the Sabbath ſanctified: And do theſe things Conſiſt with Wolviſh Cruelty and wrong? to ſpoil a man and his inheritance? to Rob a man of his Right, or not to give him his Right? Wherewith ſhall I come before the Lord, ſaith the Prophet, and bow my ſelf before the High God? Micah. 6. 6, 7, 8.Mic 6:6Mic 6:7Mic 6:8Shall I come before him with burnt-offerings and calves of a year old? Will the Lord be pleaſed with thouſands of Rams? or ten thouſands of Rivers of Oyl? My firſt-born for my tranſgreſſion? the fruit of my body for the ſin of my ſoul? No: He hath ſhewed thee, O man, what is Good, and what doth Jehovah require, but to do Juſtly, and to love MERCY, and to walk humbly with thy God? So in another Prophet, To what purpoſe is the multitude of ſacrifices? p. 323I am full of the burnt-offerings of Rams,Eſai 1. 11.Isa 1:11 and the fat of fed beaſts. Bring no more vain Oblations: Incenſe is an abomination before me: your new Moons and Sabbaths, (All theſe God himſelf commanded) the calling of Aſſemblies I cannot away with, &c. But what then? Waſh you and make you clean: Put away your evil doings, Seek judgement, Relieve the oppreſſed, &c. and then come and let us reaſon together. And leaſt any ſhould think theſe are Old Teſtament Duties, S. James has left Pure Religion to conſiſt in Such things, chap. 1. 27. What! has the meek Goſpel brought in Cruelty and hard-heartedneſs? Does the Chriſtian Law allow us to be unmercifull, unjuſt, unrighteous, fierce, ſavage, barbarous, and no Religion or Irreligion in the diſpenſation of wordly Goods or converſant about them, as in oppreſſion, fraud, injury, putting men out of their own, &c. that a Man may be a Lion, a Chriſtian, a Tyger, and a Vulture all together? preying upon what he can catch of his neighbours, and holding it, without any bowels of compaſſion?Rev 14. 4.Rev 14:4 Is this to follow the Lamb (of God, Iohn 1. 29.John 1:29that taketh away the ſins of the World) whitherſoever he goeth? 1 Pet. 3. 8, 9.1 Pet 3:81 Pet 3:9What ſaith S. Peter, Be pitifull, be courteous, rendring to none Evil though for Evil? What ſaid S. Paul, Put on therefore as the Elect of God, (Holy and beloved Brethren) bowels of mercies, Col. 3. 12.Col 3:12kindneſs, humbleneſs, meekneſs, &c. What ſaith both their Maſter,Matth. 5 4….Matt 5:4 Be mercifull as your heavenly is mercifull? Luke 6▪ 86.Luke 6:86Is this agreeable hereto to oppreſs and undo without cauſe? To turn our Fellows out of thoſe Rights they have as good Titles to as our ſelves to any thing? to contribute our ſmall and ſingle power to undoing of Thouſands? yea, thouſands of Families, of Choiceſt Wits, beſt Education, greateſt Hopes, higheſt Truſt, that have mens Souls committed to them but They, their Perſons and Eſtates ſhould be left to ſpoil, themſelves bequeathed to the Beggars inheritance the Wallet and the Scrip, to live of what is Given them; and God knows, Charity is ſo cold in our Northern Clime, that many are heard to have been ſtarved every Winter, and when Summer comes have little more then Chams allowance to his father, A Mantle to cover nakedneſs: And belpleſs too; for what ſhould they do? They have their due Rights withholden, p. 324and cannot Dig, to beg they are aſhamed. Shall they return to their fathers houſe? Moſt of themſelves are Parents. Shall they take ſome commendable courſe of life? The Laws are here a hedge of Thorns in their way, or rather a Caſtle wall furniſhed with Artillery, and having ſtore of Ordnance mounted and rammed up with penalties ready to be poured out, perhaps11For the more quiet and vertuous increaſe and maintenance of divine Service, the preaching and teaching of the Word of God, with godlyi and good examp…e giving, &c. Be it enacted, ordained, &c. That no ſpiritual perſon ſecular or regular, of what degree ſoever he or they be, ſhall from henceforth take to farm to himſelf, or to any perſon or perſons ſo his uſe of the Leaſe or Grant of the King our Sovereign Lord, nor of any other perſon or perſons, by Letters Patents, Indentures, Wri…ings, by word or otherwiſe, by any manner of means, any Manours, Lands, Tenements, or other hereditaments, for term of life, for term of years, or at will, upon pain to forfeit ten pounds for every monethmonth that he or any other to his uſe ſhall occupie any ſuch Farm, by reaſon of any ſuch Leaſe or Grant hereafter to be made. The one half to the King, &c. And be it alſo enacted by the Authority aforeſaid, that no Spiritual perſon or perſons, Secular or Regular, of what eſtate or degree ſoever they be, ſhall from henceforth by himſelf, nor by any other for him, nor to his uſe bargain, and buy to ſell again for any lucre, gain, or profit, in any Markets, Fairs, or other places, any manner of Cattell, Corn, Lead, Tinn, Hides, Leather, Callow, Fiſh, Wool, Wood, or any manner or Victuall or Merchandiſe, what kinde ſoever they be of, upon pain to forfeit treble the value of every thing, by them or by any to their uſe, bargained or bought to ſell again, contrary to this Act. And that every ſuch Bargain and Contract hereafter to be made by them▪ or by any to their uſe, contrary to this Act ſhall be utterly void and of none effect. The one half to the King &c. as before. Provided &c. that no Spiritual perſon or perſons, Regular or Secular, of what eſtate, degree or condition ſoever be or they be, from the firſt of April next coming ſhall have, uſe, or keep by him or themſelves, or by any perſon or perſons to his or their uſe or commodity, any manner of Can-houſe or Can-houſes to be uſed or occupied to his or their uſe, commodity or behoof: Nor any Brew-houſe or Brew-houſes, to other intent then for their own uſe, under pain of the like ten pounds a monethmonth. 21 Hen, 8. cap. 13. ten pounds a monethmonth if they ſhall keep a Malt-houſe or Brew-houſe, or uſe a Farme, and buy or ſell, or uſe honeſt Merchandiſe with their Neighbours. Sit ſtill and want they may, and ſterve, and this like to be their deſperate refuge. For 'tis known how the Statutes have laid perpetual reſtraint, diſabling or puniſhing if they make any excurſions into other mens bounds, not dreaming they ſhould be ejected out of their own, and ſo far, well: for it was prudently forecaſt, that every one ſhould tug at his own Oar, and keep his Oar in his own Boat; that every ſort ſhould keep within their own limits, and 'tis juſtly penal if they be extravagant, and further confuſion of things by mixing confuſedly imployments. But then a man ſhould be allowed his own, and not beat out of his own doors, and forbid to enter his neighbours: This makes him deſperate with reaſon, and if that be taken away was the reaſon of his Reſtraint, it is but equity he have leave to return to his Natural firſt liberty. How do p. 325the Prophets exclaim againſt cruelty, oppreſſion, wrong, the iron hand and ſtony heart? Some are ready11Amos 2. 6. chap. 8. 6.Amos 2:6 to ſell the poor for a pair of ſhooes: 22Iob 24 2, 3.Job 24:2Job 24:3others remove the Land-marks and violently take away the flocks: they drive away the Aſs of the fatherleſs, and take the Widows Ox for a pledge. Others33Micah 3. 2, 3.Mic 3:2Mic 3:3 tear off the skin, and pull the fleſh from off the bones, chopping them in pieces, as for the pot, and as fleſh within the Cauldron: and do not the tears run down the widows cheeks? ſays Syracides. Theſe are Complaints befitting Gods Book, of things Religion doth naturally abhor, and ſhall we further any ſuch injuſtice as may, under what form ſoever, occaſion them or the like, and yet have Charity in our Bible, Juſtice in our Law, Equity over all, and Mercy at the top of our Religion, above Sacrifice? Conſider alſo one example or two, how ſuch like injury has thriven and proſpered, either with Sacriledge or without Sacriledge, of theſe that could not be content with their own, but muſt incroach upon their Neighbours, and have it, and they proſpered accordingly with a Vengeance. Ahab had a fair inheritance,1 Kings 25. His Anceſtours lived well upon it as Kings of Iſrael, and when Naboth had his own too, we hear of no complaint or diſturbance, but when He that had Much muſt have More, He that had Little muſt loſe of that, and the poor mans garment be taken away to piece the Rich mans skirt, perhaps to cloath his beaſt, or provide Hangings for his Lodging chamber, or Dining Room (as I never heard me thinks a ſadder complaint then, that Walls are cloathed, while the poor go naked, Horſes well ſuted and fed while Chriſtians ſterved,) Then went all to wreck, and this incorrigible unreaſonableneſs of one muſt be a cauſe to both of their confuſion. A pang of luſtfull covetouſneſs lays hold upon the rich mans greedy heart: His neighbours little Cottage and Garden himſelf falls deſperately ſick of, and never can be well till the uſuall forms of Juſtice had been uſed for murther, faſting and prayer muſt let out the life-bloud of the poor man to let in the ungodly King into his Vineyard. and then all as ſhould be. But ſhall he proſper? No: To give warning to all unreaſonable Mammoniſts who cannot be content with that they have, thogh Nine for one, unleſs they have p. 326the other one for Nine the Tenth too, Let him couet, and take, poſſeſſion with a vengeance: Hast thou killed and alſo gotten poſſeſſion? Thus ſaith the Lord, In the place where the dogs licked the bloud of Naboth, ſhall dogs lick thy bloud, even Thine, 11Chap. 22. 38.and the Prophet Elijah was ſent to tell it him, none of whoſe words would, or could, or did fall to the ground. Gehazi 222 Kings. 5.2 Kgs 5could not be content with his Own, but muſt abuſe his own Credit, and his Maſters truſt, the expectation from a Servant, and intereſt in a Maſter both together, for a Talent of Silver (perhaps ſome ſpending money to his former means,) and two changes of Garments, the ſuperfluities of a Ward-Robe, and how ended the buſineſs? The Leproſie of Naaman cleave unto thee and thy posterity (an hereditary plague,) and he went from the puniſhers preſence a Leper white as ſnow. Achan 33Ioſh. 7.Josh 7could not let the golden wedge and the Babyloniſh garment go in the Due way God had appointed, but muſt be filching for his private uſe, what had been publickly Devoted, and the whole Army, yea the whole Nation, yea all Gods people ſped the worſe for it. In deed it was a Cherem, 44Chap. 6. 17. 18 19. Chap. 7. 1.Religion had laid her ſacred hande upon all that ſpoil for God, and thence the ſeverity of worſe, then ordinary indignation.55Hebr. 10. 31.Heb 10:31 It is a fearfull thing to fall into the hands of the living God, for66Chap 12. 29. Our God is a Couſuming fire. Ananias and Sapphira their offence lay not altogether beyond the things of this life; they did but take back what of Earth they had devoted to Heaven, and yet how does the wrath of God fall upon them to the utmost? We finde them gaſping and dying at once and preſently both; as terrible Examples of divine ſeverity as we finde any where, and yet the meek Apoſtle inflicted it by his power from another World, and I hope we believe it becauſe we pretend to believe the Bible. Generally obſerve, there and in Ʋzzahs, and Ʋzziahs Caſe, the poor wood-gatherer, the men of Bethſhemeſh, or whereſoever in the leaſt Religion has been touched to be profaned, Gods Jelouſie has been up and his quick hand reached home to revenge with ſharpneſs of fury any ſuch violation. Nor may we forget the poor man in [7] Nathans Parable:) 2 Sam. 12.2 Sam 12 Alas poor man! he had not much, but one poor Lamb for p. 327plenty abroad, and that the Rich miſer muſt have to ſpare his own fold, But ſhall it goe ſo? No, ſaith David in another Mans caſe, He ſhall feel my Angry Hand: By a great oath, his own life ſhall expiate an offence with theſe circumſtances, and the lamb he ſhall reſtore fourfold beſide, becauſe He did this and had no pity! O pity, pity! is ſtill a great part of the Bible goodneſs: Oppreſſion and wrong, Nothing More, the merits of Hell fire by our Religion: the Law and the Prophets, the Old and the New-Teſtament joyn in to have juſtice to all, and Mercy to thoſe in need a neceſſary qualification, No hopes of religion without them, becauſe their want is a tranſgreſſion of Religion, and what then of thoſe who cannot be content with their Own, who will not give other men Theirs, who having Nine for One already grudge and complain that they may have that One for Nine alſo from Gods ſervice, to ſacrifice to their own greedineſs, covetouſneſs, inſatiable bellies, or luſts and voluptuouſneſs. The laws of the twelve tables or Mahomets Alcoran, the Bannyans11The title of the law of ſ…m… Eaſterlings: whoſe eighth Morall commandment is, Thou ſhalt not ſteal: Herberts Travels, page 43. Shaſter, or the 22Some other Eaſterlings who call their law by this name. One of there Morall precepts is, Not to covet what belongs to another man: Id. page 51.Perſees Zundavaſtaw may teach them or us as much Religion as this: Nay the tables of the boſome afford it clear and fairly legible, that Every one muſt have his Own, or elſe there is no living, and this is the very outſide, (I know mine own boſome) of that I did intend to contend for: Nor Therefore Throughout the world Doe or can I fear any juſt man mine enemy.

But I will not now divert: Hitherto we have kept promiſe, and made our walk through the Groves of Paradiſe OnelyOnly: Gods bleſſed Book, from the Sacred leaves of whoſe Holy and heavenly Oracles have theſe amplifications been drawn, which it would be our wiſdom to heed, as it is in our Faith to believe, and muſt be our Righteouſneſs to Obey; and this directing in what we ſhould doe, or what we ſhould not doe, about Civill Juſtice, by rule or example. Methink ſomewhat ſhould ſtick, I hope it will, I pray it may, and None be the favour of death unto death, but, (as it will work ſome way) of life unto life, and that of the Soul, and Everlaſting. All 331 Tim. 3. 16.1 Tim 3:16Scripture is given of God: S. Paul tels us this (foreign, as his word or Breath) and44Rom. 15. 4.Rom 15:4 Whatſoever was there written p. 328aforetime was written for our inſtruction, that we through patience and comfort thereof might have hope and Light: Now among the heavenly contents of thoſe Divine inſpirations are theſe Rules given,) 1 Cor. 10. 6. &c.1 Cor 10:6 theſe examples recorded, (1 That we might not luſt as thoſe (then ſet up for an Example) luſted; Nor Covet as they Coveted, nor Murmure as they murmured, Nor yet be deſtroyed, as they were neither of the deſtroyer: For theſe things happened to them for ſuch Examples, but are written for our admonition upon whom the ends of the world are come. Thou haſt, Chriſtian, thine own light ſhining in them, which thou beleeveſt came down from heaven, of the ſame kinde with that outſhined the brightneſs of the ſunne, with22Acts 9. 3, 4.Acts 9:3Acts 9:4 Saul, Saul, Take heed, Take heed; Venture not too far, why perſecuteſt thou me? Believeſt thou? wilt thou not obey? If thou wilt not, He that 33Rev. 22. 11.Rev 22:11is holy, let him be holy ſtill: and He that is righteous, let him be righteous ſtill: and He that is unjuſt, let him be unjuſt ſtill; and He that is filthy let him be filthy ſtill: He that will Covet, let him Covet ſtill; He that will have his neighbours Goods, let him at leaſt graſp after it ſtill: But withall know,44Eccl. 11. ult.Eccl 11 That God will bring thee to Judgment:55Col. 3. 25.Col 3:25 He that does wrong ſhall receive for the wrong he hath done, and with Him will be no reſpect of perſons. Iniqui regnum Dei non poſſidebunt:66Pſalm 15. 1.Ps 15:1 Lord, who ſhall dwell in thy tabernacle, or inhabite in thy holy Hill? Not he that leadeth a Corupt life, or doth the thing is not right to his Neighbour; (God 771 Theſſ. 4. 7.1 Thess 4:7is the avenger of all ſuch things, as is every where testified:) but ſweareth, or giveth to him, and diſappointeth him not, though it be to his own hinderance. Remember Him that 882 Pet. 2. 15, 162 Pet 2:152 Pet 2:16loved the wages of iniquity, and Judas 99Mat. 26. 15.Matt 26:15who ſold his innocency for thirty pieces of ſilver; and1010Daniel 5.Dan 5 Belſhazzar who muſt have the Temple-bolls to carouſe healths in to his Kings & Concubines; He would hardly have forborn at the perſwaſion of a prophet, though he were Rich before, But the worth of a few talents muſt be taken from Gods then Church, which ended fearfully; His Countenance changed, His thoughts troubled, His back crippled, and His knees ſmote one againſt another. And yet this but the beginning of Sorrows: For All the1111Pſalm 9. 17.Ps 9:17 wicked ſhall once p. 329be turned certainly into Hell, Heb. 6. 9.Heb 6:9and All the people that forget God. Sed meliora canamus, I hope better things, and things that accompany ſalvation, though I thus speak: That every Chriſtian will be himſelf, That every beleever will be ruled by his own Rule; that every ſon of God will be guided by his father, and give to every one his Due, whether God or man, as is written down in the draught of his will, the tables of the Old and New Teſtament. It hath been hitherto but miſtake hath made men grumble, That ſome tyrannous impoſition hath inforced Tythes, ſome Statute Rampant in behalf of the Clergy, perhaps foiſted in by themſelves in the laſt age; but now the truth is cleared up, the heavens ſhine, 'tis bright as day that the whole body of the Juſt law, has, and has from all times called for them, and made them due, a neceſſary part as any of Civill righteouſneſs; Now Men I hope will then not deliberate nor dally, but walk in the light, while the light ſhineth; Doing as they would be done by, Giving every one his Own, yea Paying, not Giving, for that is required of thee,1 Tim. 1. 13.1 Tim 1:13 if thou be Juſt, not Bountifull. I my ſelf alſo, ſays S. Paul, was ſometimes a Blasphemer, a perſecutor, and injurious, But I obtained mercy becauſe (and as long as) I did it ignorantly and in unbelief, (No longer.) If I ſhould have done it afterwards, after the truth came clear to my ſoul, or it ſhined from heaven, and I would or could have cloſed faſt mine eyes againſt it, I might have overſtaid my time, and the light have been taken from me, but I beleeved and converted, and then the Lord (that would have on all) had mercy on me, becauſe I did it, as I did, hitherto in ignorance and unbelief.

Now my laſt appeal ſhould be ad Populum Chriſtianum, from Severall Perſons, to whom hitherto, to the Body of the People of this Nation; High and low, Rich and poor, One with another,Pſalm 49. 2.Ps 49:2 as the Pſalm ſpeaketh, and All Together, for the thing concerneth All: And my deſire tends to this, That they would in the name and fear of God take heed what they doe, and not be too forward to ſet their hands to that they may beſhrew their fingers for all days of their lives after, in ſhaking I mean or removing one Stone more out of the building to p. 330leave the reſt looſe; or by unſetling Levi's Parſonage houſe, give ſuch example or beginning to ſhake all the reſt, that No one ſhall for an age live ſecure, That His will not next year fall down about his ears. Remember what before of, Imbarqued All in one Veſſell, ſtanding All on One bough▪ (Take heed of cutting that) and Beware of touching that ſtring to any violence that holds All we have together. Gentlemen and Noblemen look to your ſelves, ye have (as now things are) fair inheritances; God bleſs them to you, and you to them; ye live in Canaan, Long may ye there live to ſerve God in Chriſt in all worldly felicity: But take heed of venturing too farr in untrodden pathes that have at leaſt ſhew of danger; (the earth ſeems to ſhake under you already;) Be not overforward to the unſetling Levi's Portion in this good land the Lord your God hath given him with you, which ſtands here upon the ſame foundation of Law, (whether of God or Man) that yours and others doe, For fear if you ſhould, what has but the ſame ſupport may totter if not fall (with His) down together: Be ſure there is Juſtice in heaven, and but too likely means on earth to bring it to paſs, that if your hands ſhould help to conveigh fire to one Corner of the thatch, It may very ſoon it ſpread and run all over the houſe, beyond the reach of ſtrength or power of policy and honeſt art to ſuppreſs the flame, before it hath burned both you and yours, your ſtately and magnificent ſumptuous Edifices. Your manſions are many, the Buildings great and fair, their Turrets high, the Battlements ſtately and lifted up, diſperſed far and wide over your rich and ample poſſeſſions: Long may you enjoy them to comfort; But if you ſhould rejoyce in iniquity, and not in the truth, furthering or permitting that ſpoil is of the nature would ruine your ſelves and Your own; Take heed the ſtroke reach not home to you too ſoon, leaving you juſtly ere long neither houſe nor land, nor field, nor inheritance. And Good Chriſtian people All whatſoever, Be not Ye wilfull to your own injury; Doe not ſtubbornly perſiſt in a way may goe on to your inconceivable danger. If your Tythingmans due be as your Own right, if his Glebe be as your Freehold, and his Tenth from your land as your Nine in it, p. 331and the Land it ſelf; take heed how you meddle with the common ſupport, the foundation and onelyonly ſtay and cement of both together: If his bee ſtirred, and yours thereby looſe; if you take away his, and he put on for yours, (as why may he not?) if you both thereby fall a ſcambling, thence a quarrelling, and ſo a fighting what can follow hereon but very confuſion? A third may as well ſtrive for both, and then what have you gained? If the fence of ſtrong Law be not able to keep Him harmleſs now, How ſhould you expect that the ſame armour ſhould defend you, and that ſpoil and violence ſhould not break in to your diſturbance, perhaps to lay All in Common, to which the breaking of ſome incloſures, does more then declare, act and operate to make way for. Let every one have his Own, and that is an eaſie and obvious piece of Juſtice: I ſay again, Let every One have his Own, and thats All I contend for, which ſhould give offence, or ſhew of offence to None but thoſe that would have that which is Other mens. That is His Own the Law makes ſo, of which Levi having as Much as any other Tribe, He muſt have thereby as much of Property, and thereby Right and Safety, and Security (He ſhould:) and the troubling or diſturbing him cannot in equity, and the nature of the Thing, but doe that which if it ſhould be proſecuted by the ſame Principles muſt needs bring about, and redound conſequentially to the diſturbance of all Iſrael. Juſtice is all I plead for, Common-Juſtice, a low and ſordid Heatheniſh vertue not ſo much in Chriſtianity, as I take under it, and thereby in it, as it comprehends under it univerſally all ſorts of goodneſs: Suum cui que therefore, good Engliſhman and Brother, and this is both Common Law and common Honeſty.

As to the Publiqne I have ſaid nothing thereto; Obſerve it all along, and that I have ſo tempered my ſtile, according to my meaning, that I neither have, nor can my pen be juſtly interpreted to have ſaid any thing thereof one way or other. And obſerve it well: for private malice is often apt to ſhroud it ſelf under the Stateſmans Gown, making a ſtalking horſe of the Publique to come at ſelf ends, with craft of from the power above, fighting with greater advantage againſt weakneſs p. 332below, and then gold and armies may ſoon overwhelm (by ſuch miſuſe) any private innocence. I crave therefore yet once more this notice heeded, that of the publique I neither have, no… meant, nor I hope have given occaſion it ſhould be thought I have ſaid any thing. The Magiſtrate is that foreign or awfull power at top;Rom 13.Rom 13 it may be juſtly dangerous for any private man to intrude to meddle with, or whether by cenſure, direction, caution, counſel, or almoſt good advice to draw into his preſence, unleſs there be to Eſther her ſelf held out the golden ſcepter of clear and evident in this caſe neceſſary,Eſther 4. 11.Esth 4:11 either permiſſion or invitation. With him therefore I have thus ſoon done, almoſt as ſoon as begun, and craving pardon for but thus looking toward him, crave leave alſo humbly to take my leave and depart, the moſt that I have ſaid to or of him, being but this, that I would or meant to have ſaid nothing to or of him at all. A ſingle ſelf is the only fitteſt object, whether of admonition, inſtruction, information, or (if need be) conteſtation for him who is deſervedly toward the very loweſt ſtair of thoſe that are ſuch; and who yet truſting in the Righteouſneſs of his cauſe, and therewith (that which uſes not to be wanting) the aſſiſtance of his God, (the honour of Chriſt being alſo and the Being and continuance of the Goſpel of Chriſt ſomewhat intereſſed in the Event) fears not the beſt and greateſt of thoſe that are, in that ſingularity, upon the higheſt. Religion, Reaſon, Truth, Juſtice, and the LAW are his great Patrons; which as He defends, and would not have ſtirred a bodkin for any other; ſo he mutually hopes They will defend Him; and by them, they are ſo publique, returns that advantage which ere while was declined to have againſt him, of publique intereſſe and ſtrength enough on his ſide: For they never come in alone, but aſſiſting with the moſt voices and votes, arms and armies of men in the world, and if I have not them on my ſide, I diſclaim mine own ingagement, and all my undertaking and performance, preſently. For I ſhall always account it honeſt policy, whatever in other matters, to ſtrive Here to be always on This ſtrongeſt p. 333ſide, ſo farre that I profeſſe to remove and ſhift my ſails as their appearance or advantage from them may occaſion, that I may ſteer my courſe along with them conſtantly, nor will I be of that party, (but rather forſake all, as near as I can my ſelf) that ſhall in the leaſt degree give them or what they would have, oppoſition. If any can ſhew I now am, I am not only ready to withdraw, but ſhal at any time hereafter ſhew my willingneſs to kiſs that hand ſhal gently endevor to lead me from Errour to Truth, from Wrong to Right, Nay even love that Sober violence that will not ſuffer me to plod on ſecurely and without controll in an ill way, Though I ſhould be at firſt a little drowſie or inapprehenſive; But for the bitterneſs of malice and rage of fury, which uſes to doubly torment, yet doe no good, wounding an adverſaries perhaps reputation, perhaps patience, perhaps both, and through the ſides of Truth too, and yet works no correction, nor eſtabliſheth any thing in the room of what it deſtroys, I leave to that Juſtice is wont to bring about in foveam quam fodêrunt, and that the fire ſhall work onelyonly upon that cole that bred it, but gently warming whom it would, but could not burn. So does malice, and So let it; onelyonly eat into its Own bowels, and fury torment the inraged in their own flames; for me, if any ſparks thereof ſhould fly about, and touching me ſomewhat ſharply, prevail to a temptation of return of the like, the worſt arrows of Revenge I have preſently ready to retort are, Permiſſion, Pity, Prayers, and Patience, being reſolved to entertain the croſs with nothing of more malignity then what I learned from my Saviour on the Croſs, They may not underſtand themſelves, Father forgive them.

Which as I have received from and by Gods grace in this my life; ſo I hope and pray, (and the rather hope, becauſe I know I unfainedly pray for it) that it may accompany me to my death, and be mine to the end and in the end; and this ſhall ſet me for ever beyond the ſmart of Injuries. Good Chriſtian, be Thy ſelf, Not a Name onelyonly as if thou Livedst, but a Chriſtian in Deed, in Love, in Meekneſs, in Charity, in Juſtice, in Mercy, and forgiving as thou wouldſt be forgiven. Love that Juſtice, Hate All iniquity, give Every man his Due, p. 334Prefer not the world before thy Soul, Honeſty, or Religion; Let every one have His Own, but Love God Above All, and pray that I may be as Thou art, and then no doubt God which is our Own God ſhall give us Both His bleſſing; His bleſſing of peace and quiet Innocence Here, with eternall reſt in the world to come with himſelf;

To whom, One and Three, be all honour and glory For Ever & For Ever & For Ever. Amen, & Amen, & AMEN.

Τῷ Θεῷ, τά Θεȣ.