A Second Voice from the Temple to the Higher Powers, Reasons
SEVERAL REASONS Proving that the Decrees and Inſtitutions of Popes, and Popiſh-Counſels (viz. A Nationall Miniſtry, Tythes, Prohibiting men from Publick Preaching of the Goſpel, unleſſe Elected and Ordained after a Popiſh manner) ought to be Aboliſhed by the Preſent Authority.
IT is a ſaying of Solomon, To every thing there is a ſeaſon, and a time to every purpoſe under the Heaven, Eccl. 3.1. I know not that ever there was a time or ſeaſon more fit then now to publiſh theſe things. For I hope (and till I ſee the contrary, ſhall believe it) that thoſe men who are the Higher Powers, as they will prove all things, ſo, hold faſt that which is good. My meaning is, whatſoever they find upon due and mature examination, to be the mind of Chriſt revealed in his holy word, & as a work proper to them ſo they will accordingly act and doe that good, that acceptable and perfect will of God. Firſt then I ſhall lay down this Aſſertion, and humbly ſet it before them.
Whatſoever Decrees and Inſtitutions of Popes, and Popiſh Counſels, have been eſtabliſhed by the Law of the Land, and have been continued and confirmed throughout diverſe ages by ſeverall Acts of Parliament, againſt Jeſus Chriſt, in the order and way of the Goſpel (the ſame yet ſtanding) ought by the preſent ſupream Authority of this Nation, to be taken away.
My Reaſons for it are theſe.
1. This tends to the effectual accompliſhing of that good Promiſe in Zeph. 2.11. where the Lord ſpeaks that he will famiſh all the Gods of the earth, and men ſhall worſhip him, &c. Now what way or courſe can be taken more effectual and certain, to ſtarve and famiſh the Antichriſtian Idols (as the falſe Church, Miniſtry, Worſhip, Government) then the Magiſtrate to take away the food and maintenance, whereby hitherto (and at this preſent) they are nouriſhed, fed, and kept alive.
2. If the Civil Magiſtrate, be to hate the whore, and make her deſolate and naked, as it's expreſly propheſied, Rev. 17.16. then he is to repeal all ſuch Lawes and Statutes which Popiſh Princes formerly have made, whereby ſhe hath lived deliciouſly and proudly, and keeps on to this day, her whoriſh attire. And this I underſtand as one ſpeciall and choiſe work of the Magiſtrate, To make the whore deſolate and naked, It is that no Act or Law doe ſtand in force, which doth yeeld any relief or help to her.
3. If we muſt pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life, in all godlineſſe and honeſty, as 1 Tim. 2.2. Then it muſt needs follow, that as it is our duty to pray, that thoſe Decrees and Inſtitutions of Popes and Popiſh Counſels, which have been eſtabliſhed by the Law of the Land, againſt Chriſt, may be taken away; ſo it is the Magiſtrates part and duty likewiſe, to repeal them; for otherwiſe the Church and people of God, cannot lead a quiet, and peaceable life, &c. but either muſt live unquiet, or ungodly, or both.
4. If the Civil Magiſtrate be at all concern'd in taking vengeance on Babylon, as to ſet himſelfe in array againſt her, bend his bow, fan her, and empty her. If the pouring out of the later viols, doe any way belong unto him, this then is moſt proper to him (as acting within his own ſphear) to null all Statutes and Lawes, which idolatrous Princes have made (when they gave their power to the Beaſt) whereby the Antichriſtian Kingdome ever ſince hath ſtood and been ſupported.
5. How are the Kings and Judges of the Earth, wiſe and inſtructed, how doe they ſerve the Lord in fear, and kiſſe the Son, as they are commanded, Pſa. 2.10, 11, 12. If people under their Government, are required and commanded by any Law in force (though enacted before their time) to practice falſe worſhip, or any act of Idolatry and Superſtition, or to ſuffer in their perſon or eſtate, in caſe they refuſe.
6. So long as Rulers permit old Lawes and Statutes in force, whereby ſuperſtition and falſe worſhip is continued and eſtabliſhed, they are a terror to good works, and not to evil: They are not (in this reſpect) the Miniſters of God to us for good, which is quite contrary to Pauls doctrine, Rom. 13.3, 4.
7. Such Lawes and Statutes as were made at firſt by Idolaters, againſt the wayes and truths of the Goſpel, ſo long as they are not repealed, all ſucceeding Governours which allow and command the practice of them, doe wrap themſelves in the ſin and guilt of that power by which they were firſt enacted, and ſtand no leſſe guilty before the Lord, then the authors and contrivers of them; and ſo much is clear by the words of the Prophet; For the Statutes of Omri are kept, and all the works of the houſe of Ahab, and yee walk in their Counſels: That I ſhould make thee a deſolation, and the inhabitants thereof a hiſſing, therefore ye ſhall bear the reproach of my people. Mic. 6.16. Omri and Ahab were both deceaſed long before, but ſome unjuſt Statutes of theirs remained, for which the Lord hath a Controverſie with the mountaines of Iſrael, in regard they had not repealed ſuch wicked acts. It is true, the Prophet in the place, doth not expreſly ſay what thoſe Statutes and works were: nevertheleſſe by the Hiſtory of the Kings of Iſrael, it may eaſily be conceived: They had deviſed a falſe worſhip, and ordained Prieſts for the high Places, and for the Devils, and for the Calves which they had made.
Now this being done, no queſtion but it was by the States of Iſrael afterwards Enacted, 1. That thoſe Prieſts ſhould be acknowledged to be true and lawful Miniſters, and that none ſhould ſeparate from them, but communicate in all their publick Acts of Idolatry. 2. That the people ſhould pay Tythes to theſe Prieſts of the high-places. 3. That no man unleſſe ordained after the manner and form of theſe Prieſts, ſhould preſume to open and expound the Law publickly to the people.
I ſhall ſay no more concerning the proof of this Aſſertion, only my deſire and prayer to God, is, that thoſe who are in Authority, may well conſider, how much it doth concerne them, to inquire after the Decrees of Popes and Popiſh Councels, which have been by the Law of the Land eſtabliſhed againſt the Goſpel, and are to this day unrepealed: In regard if the ſame be ſtil allowed by them, how they wrapt themſelves (as was ſaid before) in the guilt and ſin of thoſe men who firſt made ſuch irreligious Laws: And therefore the Magiſtrate hath need to take heed what Law he makes (or being made before, doth allow) in matters appertaining to Religion, and the worſhip of God, as binding men to the obedience and practice thereof.
I come now to the next particular, that is, to ſhew what Decrees of Popes, eſtabliſhed by the Lawes of the Land, againſt Jeſus Chriſt (yet in force) ought to be repealed.
1. The Nationall Miniſtry, commonly called the Miniſtry of the Church of England. That this is a plant which the heavenly Father never planted, and therefore to be pluckt up by the roots (howſoever eſtabliſhed by Law) I ſhall make it good by many plain demonſtrations.
But by the way, leaſt I ſhould be miſ-underſtood, and the matter applied further and otherwiſe then is intended, this I have thought good to declare, that I doe believe there are in this Nation, many faithful and true Miniſters of Chriſt, elected and ordained according to the Goſpel: ſome I know, whom I love, and honour: ſo that it is a Miniſtry, or more truly a Prieſthood, taken and derived from the Sea of Rome, which I here ſpeak of, this I call the Nationall Miniſtry, becauſe to ſay the truth, I know no eccleſiaſticall perſon (properly ſo called) which the Law of the Land allowes as lawful, but he whoſe Miniſtry is eſſentially derived from the Pope. But to proceed.
1. The Nationall Miniſtry is ſo carnal and earthly, as that ſuch as hold and maintain the ſame, they have not a piece of Scripture, precept nor example to juſtifie their opinion: Inſomuch as the learnedſt of them, and thoſe who are true to their owne Principles, doe ingeniouſly confeſſe the very thing which we ſaid before, namely that the Miniſtry of the Church of England (that which is eſtabliſhed by the Law of the Land) is derived from the Pope. Thus Francis Maſon of Conſecration, publiſhed by Authority, proves at large by undenyable Reaſons. So Mr Yates, we are Miniſters from Rome, though not of Rome, and gives this, as a bone for the Browniſh to pick. Model of Divinity, page 257.
2. This being ſo, that their office and calling is eſſentially derived from Rome, and the Pope, it muſt needs follow, that ſuch men as have not renounced that Miniſtry, but ſtand formally and actually in the condition they were at firſt, whither Biſhops, Prieſts, or Deacons, have dangerouſly run themſelves upon a point of Treaſon and Fellony, and might be legally executed for treaſon and fellony, if the State were not pleaſed to interpret the Statute contrary (as I conceive) to the very letter and forme of it. The words of the Statute are theſe, Eliz. 27.2.
It ſhall not be lawfull for any Seminary Prieſt, or other Prieſt or Eccleſiaſticall perſon what ſoever, made without or WITHIN any of her Majeſties dominions, by ANY AUTHORITY CHALENGED OR PRETENDED FROM THE SEA OF ROME, by or of what name, or title, or degree ſoever the ſame ſhall be called, or knowne, to be, or remaine in any part of her Highneſſe dominions, and every perſon ſo offending, ſhall be judged as Traytor, and ſhall ſuffer as in caſe of Treaſon: And every perſon which ſhall wittingly or willingly receive, relieve, comfort, or maintain any ſuch Prieſt or Eccleſiaſticall perſon, ſhall be judged a Fellon without benefit of the Clergy, ſuffer death, looſe and forfeit, as in caſe of Fellony.
Now hence it was (as I conceive) that the Non conformiſts made ſo many humble ſuites unto Princes and Parliaments, for a lawful Miniſtry to be eſtabliſhed throughout the Realm, and that the preſent Miniſtry might utterly be aboliſhed, as a baſe Miniſtry, which God never erected in his Church. As they knew it was originally from Rome, ſo not ſafe to be taken up, for being ordained Prieſts and Eccleſiaſtical perſons, by authority from the Sea of Rome, they became ipſo facto by our Statute, Traitors and Felons, and might have been puniſhed as other Prieſts, had the Law been proſecuted indifferently againſt the one, as the other. And heere I cannot forget the zeale of the old Puritans, againſt the Nation Miniſtry, their opinion of it, and often addreſſes to the State, to have it quite taken away.
It is in their writings ordinarily affirmed by them, that the Miniſtry of England is a baſe Miniſtry, which God never erected in his Church, but came wholy from the Pope: not onelyonly the calling of the Hierarchy but alſo their dependent Offices, all unlawfull and Antichriſtian: A Miniſtry ſtrange from the Scriptures, and never heard of in the Primitive Church, a meer humane invention taken up without any warrant from Gods word, and brought into the Church by the boldneſſe of men: It wants the life, eſſence and being, whereby a Miniſter is a Miniſter.
The Books are extant wherein theſe things and a great deal more are aſſerted, with Admonitions, Supplications, petitions to the Parliament to have the Nationall Miniſtry quite rooted out.
Now is it not ſtrange, this being ſo, that thoſe men in times ſo dangerous, and when little could be expected from the ſupream Authority, in anſwer to their Petitions, ſhould appear with ſo much boldneſſe againſt the Nationall Miniſtry: whereas now though we have better times, and better men in place, from whom we may expect better things, and more then they could hope for, nevertheleſſe not ſo much is done, but the good principles of the Non-conformiſts are laid aſide, the nationall Miniſtry pleaded for, and by whom? even ſuch as pretend more to purity of Ordinances, then the old puritans ever did.
3. To countenance and allow ſuch a Miniſtry as is from Rome, is a great diſhonour to our State, ſpecially now, as if we muſt be beholding to the Sea of Rome, and know not how to worſhip God without taking a Popiſh Clergy from thence. As on the contrary to diſown it, by repealing the Law by which it ſtands, and ſo to ſend it back from whence it came, this would make the faces of our Governours to ſhine, and their names to be precious, and bleſſed in future Generations.
4. To allow ſuch a Miniſtry, is to acknowledge the Pope of Rome to be a true miniſter of the Goſpel. I pray obſerve it, thoſe Laws and Statutes by which the nationall Miniſtry is eſtabliſhed and continued, they do acknowledg and juſtifie that great Antichriſt, as to be a true and lawfull miniſter of Jeſus Chriſt. Hence it is by our Law, that thoſe who are made Prieſts in the Church of Rome, if they come to the Church of England, retein their Prieſthood as full and ample as before. And the Reaſon is, becauſe the Law puts no difference between a man, made Prieſt at Rome by the Pope, or Ordained Prieſt by a Prelate in England, as to the Office and Calling, it is one and the ſame.
5. This nationall Miniſtery is a great diſhonour and ſhame to the Goſpel, and to Chriſt himſelfe in his moſt excellent ſervants, the Apoſtles and Churches of the Apoſtolique Inſtitution, in rejecting and reproaching their precept and practice. And therefore it much concernes the Parliament, to confider how they ſuffer ſuch lawes in force, as doe openly and publickly ſpeak out contempt againſt Jeſus Chriſt. I doe not deny but men may be (yea and ought to be) tollerated, though they erre in their opinion and practice: But that the Magiſtrate ſhould make a Law (or continue any Law made before) to the diſhonour of Chriſt and the Goſpel, this they cannot doe.
6. It is a diſhonour to a State that any mark of the Beaſt ſhould by Law be juſtified and practiſed in it: But this national Miniſtery as derived from the Sea of Rome, is one of the moſt perſpicuous and notorious markes that Popes and Popiſh Councels ever gave, one of the firſt, and by which Babylon hath been moſt advanced, and Sion ever ſince moſt oppoſed, hated, perſecuted.
7. This Antichriſtian Miniſtery, (whether it be in Spaine, France, England, &c. For it is all one, I ſpeake of the Office and calling, and not of the Adminiſtrations of Prieſts) is guilty of bloud, for thouſand thouſands of Saints have been murdered by it. And therefore as the Lord is making Inquiſition for bloud, ſo ſhould thoſe who are called gods on earth, now follow the Lamb, and ſhew forth the likeneſſe and Image of their great God & Maſter in heaven, in ſearching after the bloud of the Prophets, and of the Saints, and to execute the judgement written.
It is true, as the times may be, ſome Acts of Juſtice may be foreborn, which afterward ought, and muſt be don. David complaines, that the ſonnes of Zerviah were to hard for him, yet Solomon following (being in a better capacitie) put one of them to death, and juſtly too.
To illuſtrate this by a Compariſon; though murder be diſcovered, and the perſon knowne, yet no execution can be don upon him, till he fall into the hand of Juſtice. Indeed then, if the Magiſtrate neglect his dutie, and ſuffer him to eſcape, he wraps himſelfe in the bloud and guilt of the Malefactor. That bloud guiltineſſe lies on that Miniſtery which eſſentially is derived from the Sea of Rome, this hath been known to Saints in former ages: but the ſonnes of Zerviah were ſtill to hard for them. But now, when the power ſhall be in their hands, not to arraign and execute the murderer, is to be acceſſary (I mean in ſome meaſure and degree) to the bloud of the Prophets and of the Saints, ſhed in all ages and nations by this bloudy Miniſtery.
Laſtly, It might here be ſhewed what great inconvenience will follow, ſo long as this National Miniſtery is not aboliſhed: for though Tithes be taken away, yet will the people doe as they have done, goe to theſe Prieſts for marrying, burying, Chriſtnings, Churchings, adminiſtring the Lords Supper, Reading the Service Booke, &c. And joyn with them in other Acts of ſuperſtition and will-worſhip. Which they will not doe, if by publick authoritie it be declared, that this Miniſtery is held no longer true and lawfull, and all ſuch lawes Null, by which the ſame was eſtabliſhed.
Object. That ignorant and ſcandalous Miniſters, be removed, none, or few are againſt it, but we would have ſuch as are godly Miniſters to continue in their places: otherwiſe men would live like Heathens, without God and Chriſt in the world.
To this objection, I ſhall anſwer divers wayes.
1. If we conſider the perſons of the National Miniſtery, as diſtinct from their calling, here indeed we are to put a difference between perſons, though not things. Concerning their perſons we grant, ſome are much better then other: but for the thing it ſelfe, that is, the Miniſtery, the Law allowes and owns all alike, good and bad, godly or ungodly, wiſe or fooliſh. And this is no other then what is aſſerted by a great Doctor of their own: If you repel (ſaith he, writing againſt Mr Penrie) the unpreaching Miniſter becauſe of his outward calling, you may by the ſame reaſon diſcharge the worthieſt Miniſter in the Land of the holy Miniſtery; FOR ALL HAVE ONE AND THE SAME EXTERNALL CALLING IN THE CHƲRCH OF ENGLAND, Dr Somes laſt Treat. c. 10. p. 125.
And this is moſt true, and therefore to make the calling of one Narional Miniſter better or more lawfull then another, is abſurd: In their perſonal graces, qualifications, adminiſtrations, here they may differ, but as to their office and Miniſtery, ſo they are alike, and all one. I ſpeake here what the Law of the Land hath eſtabliſhed, and allowed, not valuing the diſtinction which ſome make of their own head.
2. That the diſowning of the National Miniſtery ſhould hinder the propagation of the Goſpel. I anſwer: 1. This is to caſt ſome diſhonour upon Chriſt, as if there were a neceſſitie that he muſt be beholden to the greateſt Enemy he hath, to helpe him in the carrying on of the preaching of the Goſpel, for the ſadding of ſoules. 2. Howſoever it is true, God hath made the labours of ſome National Miniſters ſucceſfull to the comfort of many ſoules: yet that he hath ever ownd their Calling or Miniſtery, that I deny. It is no good reaſoning, Becauſe the Lord makes a mans worke proſperous, therefore he juſtifies the falſe calling he hath taken up.
But 3. That the laying aſide of this National Miniſtery will be for the furtherance of the truth, appeares thus. 1. Becauſe the greater number (I thinke I may here leave out but few) are ignorant of the Goſpel, and have not received the things of the ſpirit of God, but they are fooliſhneſſe unto them. How fitly here may that place be applyed, Matth. 23.13. Woe unto ye Scribes and Phariſees hypocrites: for ye ſhut up the kingdome of heaven againſt men; for ye neither goe in your ſelves, neither ſuffer ye them that are entring to goe in. 2. As the unworthy are laid aſide, ſo for men of parts, and pietie, though the State doe no longer own that Miniſtery which they took from the Sea of Rome, yet ſetting themſelves on the Lords worke in his own way, doubtleſſe they will give them countenance and all due encouragement. Beſides, they ſhall have the preſence of God with them more then now they can exſpect. 3. The whore of Rome, hath ſo bewitched the Nations of the world, which have drunk the wine of her fornication, that untill her abominations be put away, they will not hearken to the voyce of Chriſt. We ſee the throwing down of the Biſhops was very much for the enlargement of Chriſts kingdome, of this we have had ever ſince large experience; ſo the diſowning of the National Miniſtery, will be as much (if not more) to the propagation of the Goſpel, for it is no other then to pluck up a weed, that the good Corn may grow and proſper the better.
The next particular we are to handle, concernes Tythes: a thing (as now in uſe) deviſed firſt by the Pope and his Councel, and eſtabliſhed by the Law of the Land, contrary to the true maintenance of a Goſpel Miniſter, and therefore by the Magiſtrate to be taken away. But before I prove this, a word or two by the way.
1. The Author of that Booke lately publiſhed, entituled, A view of all Religions, reckons this (among other things) to be the opinion of the Independents, viz. that the maintenance of Miniſters by Tythes is ſuperſtitions and Judaical: It is probable heretofore when ſome ſuch men were not in a capacitie to take Tythes, by reaſon of Subſcription & Nonconformitie, they were againſt the thing, and held it ſuperſtitious and Judaical, as the learned Knight reports: But the power of the Prelates being ſince broken, their opinion now ſeems to be otherwiſe, their practice I am ſure ſpeakes it ſo.
2. As the ſaying is; Ʋno abſurdo mille ſequuntur, grant one abſurditie, and a thouſand will follow: So is the caſe here: grant a National Miniſtery, which is Popiſh and Antichriſtian, Tythes muſt follow: For what more congruous and proper, then every Miniſtery (whether Chriſtian, Antichriſtian or Jewiſh) to have its maintenance, according to the Rule and Law belonging to it. I know it is the opinion of many that Tythes being taken away, a multitude of prophane and ſcandalous Prieſts will fall with them. Now admit this be ſo. Nevertheleſſe, if the National Miniſtery be as unlawfull as Tythe: and that which is the foundation of it, why ſhould it not be taken likewiſe into conſideration, yea and firſt of all. Phyſitians tell us, and we finde it true by experience; The effect ceaſeth, when the cauſe is taken away.
3. Howſoever I have ſeen ſeverall Addreſſes made to the Parliament, and many books in print againſt Tythes: yet methinkes, I doe not finde the Caſe well ſtated, at leaſt not home; That tythes are an oppreſſion and too great a burden for the people to beare, a great diſcouragement to the husbandman, &c. Though this be true, yet its rather a circumſtance or an aggravation, then the thing it ſelfe. I would ſtate the caſe thus; The Pope and his Councels have ſent hither an unlawfull Miniſterie, and for the maintenance of it, they have appointed Tythes, as the Prieſt had under the Law. Theſe Ordinances and Conſtitutions of the great Whore have been eſtabliſhed here by Idolatrous Princes and Parliaments, againſt the Lord Jeſus, who is the King of Kings, and whom all the powers of the world ſhould obey. In which regard it is deſired, not ſo much for the eaſe of the people, and huſband mans ſake, as for Gods ſake, for Chriſts ſake, and for the Goſpel ſake, that ſuch ſinfull lawes may be repealed, and this mark of the Beaſt kept here by Authoritie no longer.
4. Howſoever I do obſerve that the Independents and Preſbyterians doe appeare moſt for Tythe, yet the truth is, neither of them by the Law of the Land have any title to it. For they are not ſuch Incumbents or Eccleſiaſticall perſons, as the Law allowes in caſe of Tythes. For whoſoever hath not been ordained Prieſt or Deacon by a Biſhop, that is, whoſe Miniſterie is not eſſentially from the Sea of Rome, to uſe Maſons words. Or as the Non-Conformiſts expreſſe it, he whoſe entrance into the Miniſterie is not by a Popiſh, and unlawfull vocation, ſtrange from the Scriptures, and never heard of in the Primitive Church: Cannot (as a Miniſter) by act of Parliaments claim any proprietie in Tythes. Again for ſuch as have renounced their ordination by Biſhops, and take themſelves to be Miniſters by Election and Ordination ſome other way, theſe the Law of the Land counts Sectaries and Schiſmaticks, men that have forfeited their livings and places, and ſo to be ſuſpended.
It is true, Doctor Corn: Burgeſſe, though he have turnd often, yet probably hath not turnd himſelfe out of his title, but with Gilhinham, Gauden, Hamond, Slater, Reeves, Taylor, Aern: And ſo Moſſom, Hardie, Baker, Williams, and other Service Readers, he, I ſay, and ſuch as theſe of the old Popiſh way (as true to their Principles) may pretend ſomething to Tythes, as they have been eſtabliſhed by the Law of the Land, and as they have been continued and confirmed throughout diverſe ages by ſeverall Acts of Parliaments: but for others (ſpecially the Independents and the Presbyters made ſince the Biſhops were put down) as the Law of God is cleare againſt them, ſo the Law of the Land will not ſpeake one word for them, though their Counſell may.
5. For what cauſe ſome lately deſired the Committee, to have Counſel to plead the Incumbents proprietie for Tythes, it is a riddle to me: For who doubts but there is cuſtome, uſage, Lawes, and Statutes of this Land for payment thereof: as Biſhops, Deanes, Prebends, and (before them) Monkes & Fryers had. Beſides that honorable Committee, well knows, by the politick Law or cuſtome of England, which is the common law of England, Tythes have bin veſted & ſetled in perſons Eccleſiaſtical. But the Queſtion is; 1. What the Incumbent hath to ſay, Why the Lawes and Statutes of this Land enjoyning the payment of Tythes ſhould not be abrogated. 2. Why Tythes ſhould continue payable to this Nationall Miniſterie. 3. Why the Magiſtrate (as a thing proper to his place) ought to appoint Tythes, as the due maintenance of a Goſpel Miniſter. Now here is little worke for Lawyers, it belongs rather to the Parſons and Vicars themſelves to ſpeake to this point.
And here I cannot but take occaſion to note, how ſome men lately in their nameleſſe Pamphlets for Tythes, have made a great noyſe about a Catalogue of the Acts of Parliaments, confirming the Right of Tythes to the Church. And that the world may know, what paines they have taken for Babylon (or it may be rather for their own Intereſt) they begin at Magna Charta, and goe through all the Popiſh Parliaments, even to the reigne of Queen Elizabeth; and raking together a great deale of the Popes traſh and dung, tell us very ſoberly, of many ſpeciall Acts and Grants for payment of Tythes, confirmed by ſuch a King in the yeares ſo and ſo: what remedies the Prieſts had for recovery of the Tythes, and penalties for non-payment of them, as treble damages, impriſonment without baile. Now what is all this but wind and vanitie, a ſeeking to gull and befoole the Nation: I except the Parliament, for I hope they are ſo wiſe, as to ſee this to be a cheat (and as we commonly ſay, cauſam pro cauſa) a taking that for defence of their cauſe, which maketh nothing to the purpoſe. For thus they argue, Becauſe Popes have made unlawfull decrees, and idolatrous Magiſtrates have confirmed them. Ergo, this Parliament muſt doe ſo too. Now I come to the Reaſons againſt Tythes.
1. This way of maintenance of Miniſters by Tythes, is a Popiſh cuſtome, impoſed by the Popes authoritie, without any warrant for it in the New Teſtament: not practiſed in the Primitive Church in the Apoſtles times, nor in the times of the Miniſters that ſucceeded them for the ſpace of ſome hundred yeares, untill Chriſtian doctrines, and Apoſtolicall orders were corrupted with errours, hereſies, and idolatrous orders of ſuperſtitious perſons, as Monkes, Nunnes, &c. But no ſooner ſits the man of ſin in the Temple of God, and had ſet up an Antichriſtian Prieſthood, calling himſelfe the high Prieſt, and the Prieſts, the Tribe of Levi, and Gods inheritance, but he made all the Clergie to ſwear Alleagiance to him; See Fox Act. pag. 961. And commanded the people to pay Tythes to his Prieſts, and his Prieſts to pay firſt fruits, and tenths or tythes to him, after the manner of the Jewiſh people, and Levites to Aaron under the Law.
For the Antiquitie of the payment of Tythes in this Nation, the Original I thinke can hardly be ſhewed: Doctor Willet ſaith in his Synopſ: in the fift General Controverſie, pag. 314. that in Auſtins time there was no general law nor cuſtome in the Church for the paying of them. And in thoſe Queſtions that Auſtin the Monk (after that he came into England) propouned to Gregorie Biſhop of Rome: and in the anſwer which the Biſhop ſent him back, there is nothing ſaid of Tythes, nor any ſuch thing required for the maintenance of the Miniſters, but of the free gift of the people; and this was about 596 yeares after Chriſt; ſee Fox Act. Mon. pag. 105.
Before the Councel of Lateran, which was under Innocent. 3. in the yeare 1215. any man might have paid his Tyth to any Eccleſiaſticall perſon he pleaſed, but by that Councel it was decreed, that Tythes ſhould be payd to the Pariochal Prieſts. William Thorpe, ſaith, that Pope Gregory 10. was the firſt that ordained tythes to be payd to Prieſts in the yeare 1211. Fox pag. 494. Doct. Ridley in the booke of his called, A view of the Civil law, pag. 147. ſaith; The Cuſtomes we pay our Tythes by at this day, were ſetled upon this kingdome by the Popes Legates, in Provincial and Synodal Conſtitutions about the time of Henry 3. and Henry 5. Howſoever theſe writers agree not in point of time, yet in this they accord, that the maintenance of Prieſts by Tythes, was a decree of the Pope, that vile perſon divided the Land for gain, Dan. 11.39. which was confirmed by Popiſh Princes. And therefore to be aboliſhed, as we have proved before.
This I ſhall onelyonly adde: In the ſecond Article of the Covenant of the two Nations, many have ſworn to endeavour the extirpation of ſuperſtition, and all kinde of Poperie, that the paying of Tythes is popiſh, nothing more certain, and therefore as it is a caſe of conſcience, ſo men ought to be carefull, either how they preſſe it, or practice it.
2. If we will follow the example and practice of our Saviour and his Apoſtles, and the Churches of the Apoſtolique Inſtitution, the Miniſters maintenance is not any ſet portion of mens goods, nor to be taken from them by compulſion, but to be free, 2 Cor. 9.5, 6, 7. It is true the exhortation is, Let him that is taught in the word, communicate unto him that teacheth him in all good things, Gal. 6.6. Againe, They which preach the Goſpel, ſhould live of the Goſpel, 1 Cor. 9.14. But will it hence follow. 1. That the Magiſtrate is to appoint what the Miniſter ſhall have. 2. And ſo much every man ſhall be forc't to give. 3. That he muſt allow him maintenance, who teaches him not. 4. Though his calling be unlawfull, and doctrines unſound, yet he muſt have tythes. Maſter Shaw, I heare, in a Sermon lately drew ſome ſuch Concluſions, where bewailing the going down of tythes, he had this paſſage: Some (ſaith he) call us hyrelings, if we be ſo, yet we ought to have our wages. Others ſay, we are Beaſts: grant it: yet the mouth of the Ox that treadeth out the Corn is not to be muzled: beaſts have proviſion allowed them. Admirable! its his own I dare ſay, it lookes ſo like him.
Alter in alterius jactantes lumina vultus.
One looking as it were babies in anothers eyes: But for Anſwer, 1. Being hyrelings, why ſeeke ye wages of thoſe who ſet you not at worke, nor doe any thing for them. 2. What have I to doe to provide for that Beaſt, which is neither my own, nor workes for me. 3. If any thing be allowed to ſuch creatures, it ſhould be onelyonly that which is meet and proper for hyrelings and beaſts to have.
3. To retein tythes, is to keepe up and give honour to the Jewiſh ſhadowes, which by Chriſts death were taken away. It is no other then ſuperſtition and abomination, a manifeſt tempting of God, and by conſequence a denying that Jeſus Chriſt is come in the fleſh. Hence a Jew might well twit our Tyth-Takers in the words of the Samaritan woman. How is that thou who profeſſeſt thy ſelfe a Miniſter of the New Teſtament, obſerveſt our Moſaicall Ceremonies, and liveſt by Tythes as did the Prieſts under the Law? I know what their uſual anſwer is. Tythes were paid before Moſes time, long before the Ceremoniall law was written; for Abraham paid tythes to Melchiſedek of all that he had, Gen. 14.19, 20. And Jacob vowed that if God would proſper his journey, he would give unto God the tenth of all that he ſhould give him, Gen. 28.21, 22. And it is probable by this fact of Abraham, and vow of Jacob, that tythes are due by the law of nature, and the tenth of every thing was given unto God: and ſo it is no part of the Ceremonial law, there being no preſcription or law written.
I cannot ſay of this Objection, that is (certo certius) not liable to exception: For 1. By the ſame reaſon we ſhould take up Circumciſion, Oblations and Offerings, diſtinction of clean and unclean, both of Beaſts and Fowles, the obſervation of the ſeventh day Sabboath, for theſe things were practiced before the Law was written.
But 2. Neither Abraham, nor Jacob, nor any other man, nor Adam himſelfe before his fall, did or could know Gods will, by any Law of nature, or naturall knowledge, as how he would be worſhipped and ſerved by the Creatures which he had made for mans uſe, or with which of them, or how much of them, whether all, or any one of them, God would accept of at mans hand, untill he had revealed his will to him for a command of his worſhip and ſervice, Gen. 2.16, 17. & 3.1, 2, 3.
3. We anſwer, that the Ceremoniall Law of ſacrifices, oblations, and offerings of firſt fruits, and tythes, and the diſtinction of clean and unclean Beaſts and Fowles, was revealed to Adam, preſently after the fall, and to the Fathers before the Flood, and God commanded ſo much of the Ceremoniall Law, as might ſerve for the good of his Church and people, at that time, Gen. 3.21. & 4.4, 5. & 8.20.21. Hence it is plain, that the Ceremoniall Law of firſt fruits, and Tythes, or the tenth part of mens goods, was not known by any Law of Nature or Nation all knowledge, to be due unto God, no more then the diſtinction of clean and uncleane Beaſts, and Fowles, was known unto men by any naturall knowledge to be offered unto God, but (as we ſaid) the Lord revealed it to the Fathers before the Flood, and afterward eſtabliſhed it under the Prieſthood of Levi. And the Law of firſt Fruits and Tythes was to be aboliſhed, with the Prieſthood of Levi, under which they were eſtabliſhed with other Ceremonies, as may be collected from Heb. 7.12.
But 4. ſuppoſe a man ſhould grant Tythes are due by the Law of nature; that is, the tenth of every thing is to be given to God, what is this to the pariſh Prieſt, or nationall Miniſtrey, Can there be nothing given to God, but what the Prieſt muſt have? now ſuch muſt be the concluſion, or nothing can be made of it.
4. Though I ſhall not meddle with the great controverſie about the Magiſtrates power in Eccleſiaſticall things, and how far he is Keeper of both Tables, yet this certainly may be Aſſerted, viz. that no Parliament by any Act or ſtatute, is to command any thing contrary to the Lawes of God, either of the firſt or ſecond Table. As the Magiſtrate is not to make any Law (neither if made, to let it ſtand) which ſhould require men to ſteale, murther, commit adultery, ſins forbidden in the ſecond Table, ſo neither muſt he command the practice of Idolatry, ſuperſtition, wil-worſhip, &c. by any Law, either new or old, againſt the firſt Table.
Now for payment of Tythes, it is a ſin two ways againſt the 2d Commandement. 1. In it ſelf, as being Jewiſh and ſuperſtitious. 2. As paid to an unlawful and Antichriſtian Miniſtry. That the maintenance of Miniſters by Tythes is ſuperſtitious, and forbidden in the ſecond Commandement, we prove it thus.
1. From the nature of ſuperstition, which is as alib. 1. vit. excul. oppoſ. Col. 501.502.Zanchy deſcribes it, a taking into the worſhip of God, more then he requires in his worſhip. Hence ſuperſtition (as ſome derive the word) is that which is done ſupra ſtatutum, and in this reſpect the paying of Tythes is ſuperſtitious, as being a ſerving of God upon no other ground, but mans invention.
2. According to the bAquin. 2.20. Q. 92. Art. 1.Schoolmen, that is ſuperſtition, when any thing concerning Religion, is given, Vel cui non debet, vel non eo modo quo debet, either to the perſon it ſhould not be, or not in the way or manner as it ought: and this is held a ſound truth by all Orthodox writers. which is the caſe here.
3. It is a great ſuperſtition to approve, countenance, or give honour to any of the wayes or devices of Antichriſt. They that are ſincere Chriſtians (ſaith cIn Cenſura. cap. 9. fol. 471.Bucer) cannot abide any thing that is his. The leaſt ſhew (ſaid dſynop. Antichriſt.Vigandus) to pleaſe him or his followers, is will-worſhip. Of this judgement were ein Hoſ. 2.16.Junius, fLoc. com. de trad. p. 421, 422.Muſculus, gTract. theol. vol. 3. p. 210.Beza, hin Pſa. 16.Mollerus, ide Polit. p. 72.Sipperus, kContr. Mon. pag. 70.Sadeel, and others. Now men approve, countenance, and give honour to the wayes of Antichriſt, by paying Tythes to Prieſts, we have ſhewed before.
4. It is vitious and ſuperſtitious to ſimbolize with Idolatery. By the lDeut. 12.30. Lev. 18.3. Exod. 23.24. Gen. 25.2, 3. Deut. 14.1. Lev. 19.17.27.28. Iſa. 27.9.Scriptures we are forbidden all conformity with them in any of their way, order, cuſtome, traditions, & manner of worſhip, or religious obſervations. And the Saints in all ages have carefully ſhun'd it, as might be ſhewed by ſeveral examples. It was the mHerodot. in Thalco. Becan. in Anolog. vetet. nov. teſt. c. 5.cuſtome of the Arabians, and other Heathens, in imitation of Dionyſius, that is, Bacchus, to round the corners of their head, now this the Iſraelites nLev. 19.27.might not doe, though a thing indifferent, (as oCalv. in Levit. 19.17.Calvin obſerves) becauſe God would not have them to be like Idolaters.
5. Superſtition is committed, when more eſtimation is had of a thing, more dignity and excellency placed in it, and more regard had to it, then God alloweth, or can ſtand with his will revealed in his word; and ſo much plib. 1. de vit. ext. cult. oppoſ. col. 504, 505.Zanchy proves by ſundry inſtances. And in this regard alſo, paying of Tythes is ſuperſtitious, becauſe that thing is honoured and embraced, which we find not in the New Teſtament to be lawful, and thus an idol is ſet up, Tanquam deus ex parte, though not deus ſimpliciter.
6. This may be further proved by the teſtimony of learned men: For to have any thing common with Idolaters, or to ſerve God after any way of theirs, or to take up, and make uſe of any of their rites, orders, cuſtomes, obſervations, inſtitutions, they hold it utterly unlawfull. Thus have the qTertul. de coron. mil. Greg. l. 1. epiſt. 44. ad Leon. Theod. l. 1. c. 10. Auguſt. ep. 86. ad Caſul.old Fathers affirmed, ſo our later writers, rPareus in 1 Cor. 10.14. Bucer in Mat. 18. f. 143. Beza Tract. theol. vol. 3. p. 210.Calviniſts, ſCen. 4. c. 13. col. 406. Chemnit. exam. theol. Melane. par. 2. p. 491.Luthervns, tB. Jewel upon 1 Theſſ. 5. p. 219. Sutclief. chal. p. 62.Formall Proteſtants, uPerth. Aſſemb. p. 55, 56. Altar. Damoſc. p. 539.Reformiſts, xBellar. de monac. c. 40. & de eſter…. ſac. l. 2. c. 31. ſect. 10. Rhem. Annot. on 1 Cor. 6.14. and 1 Tim. 6. ſect. 4. and in Rev. 1.1.Papiſts, yea many ySee Mr Ainſworth on Levit. 19.27.Jew Doctors, and ſome aTaledo can. 5.40. Laodec. c. 38. Brac. can. 32. and 73.Councels have thus concluded, and the bDeor. pa. 2. cauſ. 26. quaeſt. 27. c. 13. &c. 14.Cannon Law ſpeaks ſo too.
Thus much for the firſt particular, that Tythes ought not to be paid, as being in it ſelfe ſuperſtitious: The next is not to be paid to an unlawfull and Antichriſtian Miniſtry, as is this nationall miniſtery, eſſentially derived from the Sea of Rome. Our Reaſons are,
1. Becauſe this is little better then to rebel againſt Chriſt, and to ſeek what in us lies, to uphold that thing which the Lord will caſt downe, and utterly deſtroy.
2. It manifeſteth the great want of that zeale, and love of God which all Chriſtians ſhould have, ſpecially here the Higher powers, as to diſown and abrogate all Decrees of Popes, and Popiſh Counſels, which have been confirmed by idolatrous Princes for the payment of Tythes to an unlawfull Clergy.
3. To pay Tythes to this Nationall Miniſtry, is to ſerve Antichriſt, according to that ſaying, His ſervants yee are, whom yee doe obey.
4. To doe this, it is to condemn the Generation of the righteous, who have ſuffered under Popery and Prelacy, for refuſing to pay Tythes to the miniſters of Antichriſt, and to deſtroy what the others built.
5. So long as Tythes are payable by Law to this miniſtry, it grieves the hearts of the righteous, and gives juſt cauſe of offence to the Churches of the Saints: Now wo unto that man by whom the offence cometh.
6. The continuance of Tythes will be an occaſion to harden the Nationall miniſtry in their error and ſin, as to think their unſanctified places are lawfull and good, becauſe the Law allowes them maintenance. And indeed they have little elſe to ſay for themſelves, their calling being ſo contrary to the order and way of the Goſpel.
7. This paying of Tythes ſtrengthens every where the ignorant people, in their ſuperſtition and blindneſſe, and is a means to hinder them from the light and knowledge of a Goſpel-miniſter. For how can they otherwiſe but believe that their Pariſh Prieſt is ſent of God, and Tythes due to him: ſo long as by the Law of the Land, his miniſtry is onelyonly owned and juſtified. And he ſhall ſay, Caſt yee up, caſt yee up, prepare the way, take up the ſtumbling-block out of the way of my people, Iſaiah 57.14.
Before I end this point, I ſhall anſwer two Objections (and I know no more of weight) which are uſually brought againſt the taking away of Tythes. 1. That it is injurious. 2. Irreligious. Firſt, Injurious to alter or aboliſh them, ſeeing the Law of the land hath veſted and ſetled them in perſons Eccleſiaſticall, and ſo are their right and poſſeſſion. We might ſend theſe pleaders for Tythes, to what hath been ſaid before as a full and ſufficient Anſwer to this Objection: Notwithſtanding we ſhall further add.
1. This is no more then what the Biſhops, Deans, Prebends, &c. and before them, Monks and Fryers might have ſaid: and upon as faire pretence, ground, and reaſon: ſo that in taking away their Tythes, if no injury was done them, then none here, the caſe being clearly one and the ſame.
2. Acts of Parliament are Acts of men, not Oracles from Heaven. A Parliament (as well as a Councel) may be led by wrong principles, and ſo err, and make Lawes and Acts that are unjuſt: We doe not think (though Tythe-takers would be glad if it might be ſo) that Acts of Parliaments are like the Lawes of the Medes and Perſians, that never alter. But the ſame power that made ſuch an Act, can repeal it againe: yea, and is bound ſo to doe, if it ſtand not with the rule of juſtice and equity, contained in the morall Law of God and nature, or ſound natural reaſon. And this is the caſe here, viz. that thoſe Acts and grants confirming Tythes to Prieſts, were not agreeable to the moral Law of God, nor to the Law of nature, or ſound naturall reaſon, not according to the rules of equity, and juſtice, but deviſed by Satan and Antichriſt, to ſupport their Kingdome, and carry on their intereſt, againſt the Lord Jeſus Chriſt.
3. The taking away of Tythes is ſo far from doing injury, as that it will eaſe the people (ſpecially the Husbandman) from one of the foreſt burdens, and greateſt opreſſion and Tyranny that lies upon them: This by other hands is already manifeſted, and abundantly proved, and therefore I ſhall let it paſſe, and the rather, becauſe my purpoſe is, to prove the unlawfulneſſe of paying Tythes to the Nationall Miniſters, upon another ground.
For the other Objection, How irreligious a thing it will be to aboliſh Tythes, which are the Miniſters maintenance, their livelyhood and ſubſiſtance, and to leave them deſtitute of all proviſion, other then what their new Congregations ſhall voluntarily beſtow upon them.
Anſw. 1. It is worth the noting, how handſomely they beg the Queſtion.
1. That they are the Miniſters of Chriſt (for ſo I think they would be underſtood.
2. That the Miniſters maintenance is to be by Tythes, thus, Fallacia alia aliam trahit, one falſhood or ſuttlety bringeth in another. But this is too much to grant all at once. As all the reaſon Laban could render Jacob, in cozening him with the elder Siſter for the younger, was but pleading the cuſtome of the Countrey, Gen. 29.26. So it is now with our ſticklers for Tyth, Jus divinum, is laid aſide, its antiquity and cuſtome that they flye unto: But this plea, I believe, will be too weak to deceive our State thereby.
But 2. Why muſt it be irreligious to take away Tythes? Are Tythes the props and foundation of Religion? Wee know before the Prieſts had Tythes, Religion did flouriſh, and doe believe when they are aboliſhed, the truth ſhall proſper more then now it doth.
3. I doe not yet ſee by any thing they can ſay, that it is irreligious to aboliſh Tythes and the Prieſts too. Indeed when Hezechiah had put down the high places, and the Prieſts of Baal, he was charged by Rabſaketh with irriligion and ſacriledge; as if he had committed a grievous crime; but the Scripture commends him greatly for it; ſo poſſibly it may be, that the Parliament in aboliſhing tythes, and diſ-owning the National Miniſterie, ſhall be cryed out againſt, as irreligious men, and Enemies to the Church, but the Lord will commend their zeale and love them for it.
But I may not here omit the example which is brought to prove the aboliſhing of tythes to be an irreligious thing: I ſhall deliver it in their own words. Theſe ſort of people never red nor heard of the hiſtorie of thoſe two great perſecutors of the Church of Chriſt in the primitive times, the one under Diocletian the Emperour, the other under Julian the Apoſtata. This Diocletian intending to root out and utterly to extirpate Chriſtianitie, murdered all the profeſſors and Preachers of the word of God; but the hiſtorie tels us, that the more he killed, the more did Chriſtian Religion increaſe and flouriſh: For the bloud of the Martyrs proved to be the ſeed of the Church. But though this perſecution was barbarous and horrid, yet that which followed did more miſchiefe: for Julian intending the ſame thing tooke another courſe. For he laid violent hands upon the Revenues of the Church, robbed and ſpoyled the ſpirituall perſons of all they had to live upon, and this proved more deſtructive to Religion and Chriſtianitie then the other. For in ſhort time, inſued great ignorance of the true worſhip and ſervice of God, and conſequently a great decay of Chriſtian profeſſion.
Trallianus reports of a woman who continually kept her hand ſhut, leaſt the world (which in her opinion was between her fingers) might eſcape her, by opening the ſame. It is no marvaile that tythes are held ſo faſt; they would perſwade us, that all Religion is folded up in them, but this is no other then a melancholy conceit, like Oromazes enchanted egg, which had (as he boaſted) incloſed in it all the happineſſe of the world, but being broken, there was found in it nothing but wind.
But to anſwer: 1. That ſuch great ignorance ſhould follow upon the taking away of the Revenues of the Church, it may eaſily appeare what kinde of men theſe ſpirituall perſons were in that time: ſome Pluraliſts, Non-Reſidents, Parſons and Vicars gotten into great livings, ſuch as ſerved not the Lord Jeſus Chriſt, but their own belly: For had they been ſuch Paſtors and Teachers as were before in the Primitive Church, they would have continued teaching and inſtructing the people, though for their livelihood they had wrought with their own hands.
But 2. we have not onelyonly read and heard of the hiſtory of Julian, but of Conſtantine too, and doe perceive that either theſe men are not well verſ'd in the hiſtory of the Church, or they are like the unjuſt Steward, in giving us but fiftie for the hundred. Therefore to undeceive the ignorant, I ſhall ſet down what is truth concerning the Revenues of the Church, as we have received it by tradition.
When Cenſtantine firſt began to endow the Church with a ſet maintenance of lands and poſſeſſions, a voyce was heard from heaven, ſaying; Hodie venenum Eccleſiae eſt immiſſum, that is, this day is poyſon powred into the Church. And indeed it was juſt ſo: For thereupon moſt of the primitive Inſtitutions, Orders, and Cuſtomes were broken; and men began to run mad in ignorant devotion; and thinking that true pietie ſtood in workes of that nature, made themſelves ſlaves to the Prieſts (then called the Church) by giving away not onelyonly their Lands, but their goods and labour under the name of tythes: And then men of evill and corrupt mindes entred into the Miniſterie, that were not fitted nor qualified with gifts and graces for that calling; nor ever minded the glory of God, nor the good of the people, but looked at their own ſelf-ends, to make themſelves great among the people, and to live in pomp and eaſe upon the labours of the poore people.
Thus you have in ſhort what was the effect in endowing the Church with a ſet maintenance of lands and poſſeſſions: viz. idleneſſe, pride, riot, covetouſneſſe, &c. in the Prieſts, and ignorance and groſſe ſuperſtition in the people.
It is true, Julian afterward, tooke away ſome lands and poſſeſſions from the Clergie: But I deny that it tended to the hinderance of the Goſpel, or power of godlineſſe: it rather occaſioned ſuch as were ſincere and upright to doe the more good in a private way. Some by this meanes were pluckt down from their pomp, pride, exceſſe, and their beaſtly lies and vanities not ſo publickly practiſed, as before. But wherein did the truth ſuffer for this? What! Becauſe the juſt hand of God was upon the covetous and ambitious Prieſts. Beſides, if there enſued great ignorance of the true worſhip and ſervice of God, upon this action of Julian. It was not ſo much occaſioned by Julian, as through the idleneſſe and baſeneſſe of the Prieſts, that would not teach the people, unleſſe they had great and large revenues.
But I wonder how any man, unleſſe a Prelate, would mention this of Julian? conſidering it was the revenues of Archbiſhops, and Biſhops, &c. which he tooke away: nothing from the Pariſh Prieſt: for as yet there was no ſet maintenance for him, nor ſuch a humane creature in the world. But why is this ſtory of Julian ſo often repeated in their Pamphlets? It muſt be for one of theſe two Reaſons: either to render the Parliament irreligious and contemptible to the world, if they take tythes away; or elſe that they cannot take care for Religion and Chriſtianitie, unleſſe they ſupport a carnall Miniſterie by tythes. For the plea which they make of the Patrons Intereſt in the Donation of Parſonages and Vicarages; The thing is ſo unjuſt, as the Non-conformiſts in their writings againſt the Biſhops, uſually cald them, Latrons, Theeves: and profeſſe their places to be unlawfull and wicked, and give many Reaſons for it. If ſome one in a Pariſh had entailed to him, and to his heires for ever, the power of appointing husbands and wives to all the people therein, the ſlaverie were unſufferable, although in a matter of a Civil nature. But how much more then unſufferably great is their ſinne, which looſe a ſpirituall freedome, and greater thoſe Patrons which keepe it, and greateſt ſuch Time-ſervers, who labour what they can, to maintain ſo corrupt and vile a thing.
I come now to the laſt General head, which is, that the Goſpel may have a free paſſage amongſt us, and all ſuch men libertie, publickly & every where to preach the ſame, whom the Lord hath fitted & enabled for that work (though not in office) and all reſtraints and prohibitions to the contrary (both former and later) removed and taken away. Our Reaſons are.
1. That none ſhould preach unleſſe ordain'd: this (as the Nationall Miniſterie and Tythes) came likewiſe from the ſea of Rome: For Gregorie 9. in the yeare 1227. made a Decree that no lay man ſhould preach. Here began the abomination that maketh deſolate: Now the occaſion was, to ſuppreſſe the truth, which at that time began moſt gloriouſly to breake forth by the Waldenſes; ſo that no higher can they bring this practiſe, then to the yeare 1227. Neither have they any other Author to father and faſten it on, then Satan and Antichriſt: For howſoever before this time many fowl abuſes and corruptions were crept into the Church; yet, it was ſo many yeares after Chriſt, before this Decree of the Pope came forth, viz. That no lay man ſhould preach. But how ſinfull and unlawfull that Decree of the Pope was, will appeare by this Poſition or Concluſion which I ſhall here lay down, and prove; namely;
That faithfull men, able to ſpeak to edification, exhortation, and comfort, though not Miniſters, or in any office, may open and apply the holy Scriptures, to the profit and benefit of others. Or thus: Preaching of the Goſpel whether in publick, or private, is not tied to any office, function, calling, miniſterie, but thoſe out of office, have right, power, libertie, to make knowne the truths of the Goſpel, whereſoever they are, or come.
1. This was a practice both allowed, and obſerved in the Jewiſh Church. For howſoever Chriſt and his Apoſtles were more then private men, viz. extraordinarily cald of God: yet were they not by the Jewes, acknowledged as Prophets and Apoſtles, or men in office, either ordinarie or extraordinarie, but as gifted men, and able to teach; ſo they were permitted according to the laudable cuſtome of the Church, Luk. 2.46, 47. & 4.17, 18. Act. 4.4. Act. 13, 14, 15, 15. And there remaines among the Jewes the foot ſteps of this practiſe to this day: as I have often ſeen in their Synagogues.
2. Whether the Primitive Churches took up this practiſe as from the Jewes, I ſhall not determine: But that the brethren not in office, might publickly preach, it cannot be denyed: You may all propheſie one by one, ſaith the Apoſtle, 1 Cor. 14.31. That he ſpeakes not of any Church Officer or Miniſter, the words, verſ. 34. make it cleare. Let your women keepe ſilence in the Churches, for it is not permitted unto them to ſpeake. This is brought in, to anſwer an objection; as thus: If all may ſpeake in the Churches, then women likewiſe No, ſaith the Apoſtle, it is not allowed them, for ſeverall Reaſons. Beſides, if none might ſpeake to the edification of the Church, but Miniſters, then the Apoſtles words (forbidding women to ſpeake) would be vaine and abſurd: For what uſe was there that he ſhould mention a reſtraint or prohibition of women: if none might ſpeake, no not men, unleſſe Paſtors or Teachers.
3. As this was practiſed both in the Jewiſh and Chriſtian Church, ſo we finde it a dutie preſt upon the people of God, and earneſtly cald upon, not to quench the Spirit. But as every man hath received the gift, even ſo miniſter the ſame one to another, as good Stewards of the manifold grace of God, 1 Pet 4.11. Againe, Having then gifts, differing according to the grace that is given to us, whether propheſie, let us propheſie according to the proportion of faith. Or miniſterie, let us wait on our miniſtering, or he that teacheth on teaching, or he that Exhorteth on Exhortation, &c. Rom. 12.6, 7, 8. He that well obſerves the words here, may plainly ſee, how the Apoſtle diſtinctly ſets downe the Exerciſe of propheſie, from what is to be don miniſterially, and by the officers of the Church.
4. If men out of office may not open and apply the holy Scriptures; obſerve what abſurdities would follow.
1. In caſe the Church have no Miniſter, (as it may often fall out by ſickneſſe, perſecution, &c. then ſhe muſt want Teaching: and ſo, Viſion ceaſing, the people periſh, Pro. 27.9.
2. Multitudes in darkneſſe and the ſhadow of death are hereby left to periſh in their bloud and ſinne: For to deny preaching to them by men out of offices, is to leave them without the arme of God, for their converſion, gathering, and bringing in to the Lord Jeſus.
3. Should there be no preaching till there are Miniſters, then neceſſarily after the General Apoſtacie of Antichriſt, there could never be rayſed up either Churches or Officers. For it is ſo abſurd and ridiculous, to imagine Officers before Churches: and therefore we well know, by the preaching of men out of office, people were firſt called out from Babylon, and being ſeperated from the world, they covenanted together to walke in the faith and order of the Goſpel, and they become the true Churches of Chriſt, electing and ordaining afterward their own Miniſters, according to the Apoſtolicall Inſtitution.
5. The benefits are great and pretious, which not onelyonly Saints, but ſinners too, may receive, by the private and publique teaching of men out of office. For 1. what doth more ſpeake out the glory of Chriſt in his Saints, then to ſee the gifts and graces which he hath beſtowed upon them, ſhining forth to the refreſhing and comfort of others. The light of the Sun if it ſhould be reſtrained to ſome particular place or Country, would not have the praiſe which now it hath for ſo excellent and glorious a creature. So to reſtraine the gifts of the Spirit to particulars (as to ſhine forth from none but Miniſters) it is to eclipſe the honour of Jeſus Chriſt exceedingly. 2. If this be more practiſed, truth will more increaſe, errour and ſuperſtition dayly be diſcovered and convinced, and the glorious Scepter of Jeſus Chriſt more lifted up and advanced. I know it is objected that this libertie; for which I plead, opens a doore to hereſies, blaſphemie, Atheiſme, and what not. And ſome have with ſuch ſwelling words formerly ſo prevailed with the Magiſtrate as to confirme and keepe up Pope Gregories Decree, to wit, that no lay man ſhould Preach.
But to anſwer this Objection in briefe: 1. I doe affirme, and will abide by it, ſince it pleaſed the Lord to draw out the hearts of ſome Souldiers, and others, publickly to preach (which is not above 10 or 12 yeares) the people of this Common-wealth have had more true light and glorious diſcoveries, of Chriſt and his kingdome, then all the Nations Miniſters ever before made known to them, ſince firſt they tooke their calling from the ſea of Rome, to this day.
2. As Nero dealt with the Chriſtians, who hurled them to dogs to be devoured: and when he ſaw the Maſtives would not touch them, he clad the Chriſtians in Beare-skins to kindle the furie of the dogs, that they might take them to be beaſts, and not men. So hath the Clergie every where dealt with the Truth, that the Magiſtrate might ſuſpend and ſtop the paſſage of it, and people be diſcouraged from embracing the ſame. They hence rendred it odious to the world, Clad it with Beares-skins, as naming its errour, hereſie, blaſphemie, &c. And no marvaile though they have proſpered in ſuch a deſigne; For as children what you give into their hand, they put it into their mouth; ſo ignorant and ſimple people will believe what the Prieſts tell them, be it never ſo falſe, improbable, impoſſible. And here lies the Maſter-piece, of the Scotch Miniſters, in aſperſing the godly of this Nation (as to be Separatiſts, Browniſts, Anabaptiſts, Antinomians, &c. Hence they keepe up their idle Traditions, and formalities, and occaſion that people to be diſaffected to the puritie of Gods ordinances, and the power of Godlineſſe.
But 3. Why ſhould not Miniſters be ſuſpended from preaching as wel as thoſe that are not in office, if it be to prevent the publiſhing of Errour: For the greateſt hereſies and blaſphemies which have been in the world, have been broached by them, whereas lay men (as they call them) at the ſame time have been found in the faith, and zealouſly earneſt againſt ſuch abominable doctrines. As I could give many examples both ancient and modern.
Object: If Miniſters deliver any unſound Doctrines, there is a courſe to be taken with them, by conviction, ſuſpenſion, or otherwiſe.
Anſw. The like may be done if private men be exorbitant and offenſive, and no queſtion but the State will doe ſo, when there is juſt cauſe for it.
Object: But to give way that all ſhall preach who are able and willing, will bring Miniſters into ſome contempt, and their labours the leſſe regarded and rewarded.
Anſw. 1. One Reaſon of the Papiſts, which they give, why the Prieſts at Maſſe are to have the Wine alone, it is to put a diſtinction between them and the people, and to keep them at diſtance. My mind gives me, there are ſome would have none but Miniſters to teach the people, thereby to keepe up their own reputation, as being loth to come into an oneneſſe and likeneſſe with their Brethren.
2. There is a ſpirituall Monopolie as what is civil, and this much worſe, and more hurtfull then the other: Now to engroſſe (as it were) the whole trade of preaching into the hands of the Clergie, its a Monopolie ſuperlative, & therefore the State (as I conceive) is bound to ſee it ſuppreſt, as they have don in the caſe of other Monopolies of far leſſe concernment. This being the Popes Monopolie, as the other from the King.
I ſhall now draw to a concluſion, I ſee there is at this time much adoe about Tythes, and great thoughts of heart ſome have for the maintenance of Miniſters: I could wiſh (in the middeſt of theſe things) that ſomething were conſidered, and effectually done for the encouragement and enabling of ſuch as are willing to give themſelves freely to the work of the Lord, to ſpend & to be ſpent. And for their livelyhood, to live by faith in the promiſes of the Goſpel. That the State would ſet open the publick doores which the Pariſh Prieſts ſhut againſt them, and diſclaim Pope Gregories Decrees. Whileſt the former Parliament ſtood, we thought it not ſtrange to ſee a company of precious Chriſtians conſtrained to be in private houſes, and there to worſhip God in ſpirit and truth: Whileſt the Pariſh Prieſts, and unhallowed multitudes, had the publick places to doe their will-worſhip in. But now ſeeing we have better men (as we have hope) ſo we expect better things: namely, that theſe publick places (which are the States) may be otherwiſe and better diſpoſed. It is not the place we affect, for if they were razed to the ground it would be well. But conſidering at preſent, they are the places where the people of the Nation reſort to, we deſire they may be left open to ſuch as will freely declare the myſteries of the Goſpel to the people, and left no longer to a company of Hirelings, who as they uſe the place, in many places, it's a Den of Thieves, and Cage of unclean Birds, then the gathering together of Saints, in the name of our Lord Jeſus Chriſt.