The remainder, or second part of a Gospel plea (interwoven with a rational and legal) for the lawfulness & continuance of the antient setled maintenance and tithes of the ministers of the Gospel wherein the divine right of our ministers tithes is further asserted ... / by William Prynne of Swainswick, Esq. ...

THE REMAINDER OR SECOND PART OF A GOSPEL PLEA, FOR THE Lawfullness and Continuance of the antient setled Maintenance and TITHES of the Ministers of the GOSPEL.

KIng David a holy Zealot a after Gods own heart, who fulfilled all his will, records this to Posterity in sacred Writ, as the most tran∣splendent Character of his own real Saintship, in a Divine Appeal to God himself, Psal. 69. 9. The zeal of THINE HOUSE hath eaten me up. And when our Saviour Christ, b the Son of David according to the flesh, out of an enflamed zeal against the Sacrilegious Prophanation of Gods Temple in Jerusalem, made a scourge of small Cords, wherewith he drove all that sold Sheep and Oxen, with their Cattel, out of the Temple; powred out the Changers Mony, overthrew their Tables, and said unto those that sold Doves, Take these things hence, Make not my Fathers House an House of Merchandize: His Disciples upon this oc∣casion remembred and applyed this very Scripture to him, The zeal of thine House hath eaten me up, John 2. 15, 16, 17.

But the preposterous zeal of many Iesuited Anabaptistical qua▪ king pretended Saints, Souldiers, Zealots in our degenerated dayes, is diametrically contrary to this of David, and our Saviour Christ, even to devour and eat up Gods House it self, with all his faithfull Ministers remaining Tithes, Recto∣ries, Glebes, Maintenance at one meal, which of late years, and now again they have prosecuted with such eager Appe∣tites and hungry Stomacks, that they make it their very prime, main, only Businesse, endeavouring to effect it, with such c Post-hast, as might anticipate all new printed Pleas for their just defence, and fore-judge most Ministers, Patrons, Peoples Rights, throughout our Nation, (even out of Term in a long Vacation, as in August 1653. and now again) without any Legal Summons, Process, Tryal by their Peers before com∣petent lawfull Judges, meet to decide such a universal Right, Title, publike Interest, which more or lesse con∣cerns every particular County, City, Parish, Minister, Pa∣tron, Person throughout the Realm; and therefore ought not to be drawn into Question, much lesse Decision, without their General consent, desire, petition, and a full deliberate hearing of all Parties interessed before a full Legal Parliamen∣tary Tribunal, duly elected, entrusted by all the People, accor∣ding to d our Laws; This being an undoubted principle of Nature, Law, Equity, common Justice, and Reason, e Quod tangit omnes, ab omnibus debet approbari: Et Populi minor pars, Populum non obligit. This their preproperous speed, and pre∣posterous proceeding, necessitated my Stationer (at the im∣portunity of some Ministers in September 1653.) to thrust out and publish to the World, an imperfect Piece, and be∣ginning only of my Gospel-Plea, for the Lawfulnesse and Continuance of the Antient setled Maintenance and Tithes of the Ministers of the Gospel, without this Remaining part, (then sent up together with it) or any Errata to it, or Notice given to the Reader if its incompleatnesse, some few dayes before the great Debate of our New Legifers (Septemb. 1653.) concerning the future standing or down-fall of Tithes; which would have been finished, and quite past before the whole could possibly be printed; and so have rendered the entire Plea lesse seasonable, serviceable, beneficial to our Church

and Ministers, than the publishing of a Fragment of it in that nick of time proved to them, through Gods blessing on it. This unexpected sodain publication thereof upon that inevitable occasion, as it caused an Omission of some part of the second Chapter in confirmation of the second Proposition, touching the Divine Right of Ministers Tithes, and of the 3. ensuing Chapters: So it hath necessitated me to publish this Subsequent Appendix to that Chapter by way of Supplement, as a necessary Introduction to the Remaining Part, here printed with it, for the Readers better satisfaction in this publique Controversy, and stopping the clamorous Mouthes of all Gain-sayers. Which had been published, soon after the former, in the year 1653. had not my former Stationers long Infirmity, Sicknesse, Death, retarded its progresse at the Presse, and enforced me to seek out another Midwife to bring it into the world, at this instant time, I hope not as an Abortive, out of Season, the former Opposites to our Mi∣nisters and their Tithes, being ever since and now again as Malicious against them as ever, waiting only for a fresh opor∣tunity to suppress them, ever since their then sodain defeat in this their Impious Sacrilegious Designe, when almost ripe∣ned to accomplishment in their Hopes and Votes, unexpect∣edly dashed in a moment. There being since this their dis∣appointment, a new disguised Antichristian sect of Quakers (introduced by Jesuits and Franciscan friers, as I have els∣where evidenced) sprung up amongst us, more virulently opposite to our Ministers and their Maintenance by TITHES, than any other, which they not only decry in all their Pam∣phlets, but totally substract and detain from them with such wilfull obstinacy, that many of them chuse rather to lye in prison, upon mean Processe, or Executions, than set out or pay their TITHES, or appear to Actions brought for their re∣covery; and now combine with the Anabaptists, and other sectaries in fresh Petitions and Prosecutions both against TITHES, and Ministers, endeavoring their total and final Extirpation, by the power of their Confederates, in the Ar∣my and Westminster Juncto, sodainly called in again, and owned by them as a Parliament (after their former six years seclusion) to accomplish this their design, and root our Law

and Gospel, Lawyers and Ministers together, as their fresh Petitions, Addresses to them for that purpose clearly demon∣strate, beyond contradiction. Which occasioned this pub∣lication, after so long a suspension thereof.

An Appendix to the Second Chapter, further clearing the Divine Right of Ministers Tithes.

THe Divine Right of Ministers Maintenance by TITHES, asserted in the former Printed Part of my Gospel-Plea, &c. for the Lawfulnesse and continuance of the antient setled Maintenance and TITHES of the Ministers of the Gospel, may be thus further evinced, demonstrated, confirmed.

1. It is the Opinion of Learned f Petrus Cunaeus, and g Dr. Griffith Williams (his transcriber) That Melchisedec, Priest of the most high God, to whom Abraham (the father of the Faithful) GAVE TITHES OF ALL, Gen. 14. 20. Hebr. 7. 1. to 15. was in truth none other, but Jesus Christ, the Sonne of God, then personally meeting him in the form of a man, which he then assumed; though not that very body or flesh begotten and born of the Ʋirgin Mary, which he long after took upon him when he was incarnate and conversed upon Earth. That Abraham then gave him TITHES OF ALL, as perceiving under that vi∣sible form an invisible Deity and everlasting Priesthood to subsist, to whom Tithes (originally) are only due & eternal∣ly due; because he is and continues for ever an everlasting Priest. That our Saviours own words, John. 8. 58. Abra∣ham rejoyced to see my day, and he saw it, (as well with the eyes of his body, by this special apparition of Christ then meeting and blessing him, as a Priest of the most high God, at that time, as with the eye of his faith) and was glad: do warrant this their opinion, That Melchisedec was no other than Jesus Christ himself: which they sortify with 7. strong, unanswerable Ar∣guments in the opinions of many; from whence (if granted) it will inevitably follow; That TITHES are more truly and properly Evangelical, than Ceremonial or Judaical, be∣cause thus originally given and paid to Christ himself,

(the h everlasting Head, King, High Priest of the Church) by Abraham i the Common Head and Father of all the Faithfull (as well Gentiles as Jewes) out of the prevision of his Incar∣nation, in reference to his Everlasting Priesthood, as an hono∣rary Portion, Tribute, Salary, k of right belonging and annex∣ed to his Priesthood: Hebr. 7. 1. to 15. Gen. 14. 18, 19, 20. which Priestly office was l principally to be executed, com∣pleated upon Earth, and in Heaven, by Christs subsequent In∣carnation, Passion, Sacrifice of himself upon the Crosse, Resurrec∣tion, Ascension into Heaven, and perpetual Intercession at Gods right hand for all his elect, both as God and Man; especially in relation to the Gentiles, m not generally called, converted to the faith, till after his Incarnation and Ascension. Therefore by necessary consequence, all Christians and believing Gen∣tiles under the Gospel, have altogether, if not farre greater, yet at leastwise as great, as strong a reason, ground, obliga∣tion, enforcement, chearfully, thankfully, conscientiously, to render TITHES of all they have to Christ (for the use of his Ministers instruction, edification of his Church, and compleating of his body) since his Incarnation and investi∣ture in his everlasting Priesthood for their eternall welfare; as Abraham or the Israelites had, to render him (or the Levi∣tical Priests who typified him and attended on his service) so long before his Incarnation, and Priesthood fully com∣pleated in all its parts and Offices: Jesus Christ being THE SAME YESTERDAY AND TO DAY, AND FOR EVER; Hebr. 13. 8. and as much (if not farre more in some re∣spects) a Priest of the most high God, to all believing Gentiles, Christians since his Incarnation, Passion, Ascension, as he was to Abraham and the Jews before them; God since his Resur∣rection, sending him to blesse us in turning every of us from our Iniquities, as well as them. Acts. 3. 25, 26. compared with Acts 10. 42, 45, 47. ch. 11. 1. to 20. Wherefore those in∣grate, avaritious, unconscionable Christians of this dege∣nerous age, who obstinately, or maliclously refuse to render unto Christ their only High-Priest n who sacrificed him∣self to God, and shed his most precious blood for them on the Crosse

to redeem their Soules from everlasting Damnation, and purchase an eternal Crown of glory for them in Heaven, where he continu∣ally makes intercession for them, executing his Priestly Office for their Salvation) the tithes of all their increase, as a just Appurtenance to his everlasting Priesthood; condemning them as o Jewish, Antichristian, unfit, or too much for him as the High Priest and Prophet of his Church to enjoy, or for the faithfull Ministers of the Gospel in his Name or Right to receive, who p spend all their studies, labours, lives in Christs service, in the Declaration, Publication, Applicati∣on, of the benefits of Christs Priesthood, Passion, Gospell to them, and others, for the eternal salvation of their souls, are certainly none of the spiritual Sons or seed of faithfull A∣braham, who gave him Tithes of all; and do either repute Christs everlasting Priesthood, a mere Fable; or set a far lower rate upon it, the Ministry of the Gospel and their own most precious Souls, than they do upon their detained Tithes: and so can expect little benefit from Christs Per∣son or Priesthood, which they so much undervalue, and sacrilegiously defraud of so antient a duty.

2ly. There is one Notable considerable circumstance of time in Abrahams payment of Tithes of all to Christ, the true Melchisedec, not formerly observed or pressed by any I have seen; which (in my opinion) unanswera∣bly proves, that this President of his most principally re∣spected, related to the believing Gentiles and Christians, under the Gospel, and as strongly obligeth them (his true spiritual seed) to the due payment of Tithes to Christ and his Ministers, now, as ever it did the Jews, his natural Posterity, to pay Tithes to their Priests and Le∣vites under the Law, if not more firmly: Namely, that he thus paid Tithes to Christ, some good space before Cir∣cumcision instituted, whiles he was yet uncircumcised; as is most evident by comparing, Gen. 14. 18, 19, 20. with Gen. 17. 1, 10, to 15. Now as the Apostle thus firmly and Evange∣lically argues from this very circumstance of time, in the point of Abrahams justification by Faith, whiles he was yet un∣circumcised, as presidential, exemplary, obligatory to all believing Gentiles, and spiritual Sons of Abraham under

the Gospel, who are not circumcised, as well as to the na∣tural believing children of Abraham under the Law, who were circumcised. Rom. 4. 9, to 13.

Commeth this blessednesse then, upon the Circumcision only, or upon the Uncircumcision also? for we say, that Faith was reckoned to Abraham for Righteousnes. How was it then reckoned, when he was in Circumcision, or in Vn∣circumcision? Not in Circumcision, but in Vncircum∣cision? And he received Circumcision, a Seal of the Righ∣teousnes of Faith, which he had yet being Vncircumcised, that he might be the Father of them that beliebe (under the Gospel) though they be not Circumcised, that Righ∣teousnes might be imputed unto them also. And the Fa∣ther of Circumcision, to them who are not of the Circum∣cision only, but also walk in the steps of the Faith of our Father Abraham,

which he had yet being uncircumcised. So I, by parity of Reason, from this very Text, com∣pared with the same Apostles relation, of Abrahams pay∣ing Tithes of all to Melchisedec, Hebr. 7. 1, to 15. and the in∣ferences thence formerly insisted on, may as firmly, as con∣vincingly conclude, That his payment of Tithes to Christ the true Melchisedec, not after his Circumcision, but whiles yet uncircumcised, and before Circumcision institu∣ted; and that, as the Common-Father, Head of all the justi∣fied, faithfull, believing uncircumcised Gentiles before the Law, and under the Gospel, (as well as of the circumcised believing Jews) walking in the steps of his Faith, which he had yet being uncircumcised; doth as strongly oblige all be∣lieving Gentiles & Christians, though uncircumcised, to pay Tithes of all to Christ and his Ministers under the Gospel, as it did his believing circumcised Posterity to render thē to Christ himself originally, and his Priests and Levites secondarily under the Law; if not much more; since Abraham paid them to Christ before he was circumcised, q as a fruit and evidence of his Faith, which then he had during his uncircumcision, and a standing President for all Believers to imitate.

3ly. From this famous President of Abrahams paying Tithes of all to Melchisedec, Saint Ambrose, Sermo 34. In feria

post primam Dominicam Quadragesimae. Gregorie Nazi∣anzen, Oratio 5. Contra Judaeos. Chrysostom, Hom. 35. in Genes. Isiodor Hispalensis, in Glossa ordinaria Super Gen. 16. Rabanus Maurus, l. 2. c. 16. in Genesin. Anastatius Ab∣bas, contra Judaeos. Elias Cretensis, in Orat. 5 Walafridus Strabo, De Rebus Ecclesiasticis, c. 27. Stephanus Tornacen∣sis, Epist. 171. with other Antients, conclude, Tithes to be due to Ministers of the Gospel by Divine Right: whom the r Councils of Mentz, Anno 813, 846, 887. Concilium A∣quense, Anno 837. cap. 18. with the Council of London, un∣der Arch-Bishop Hubert, Anno Dom. 1200. (recorded by Roger de Hoveden) Annalium pars posterior, p. 806, 808. thus second. Decimas DEO & Sacerdotibus Dei Dandas, Abraham factis, Jacobus promissis insinuat; deinde Lex Sta∣tuit, et omnes Doctores sancti commemorant: et aucto∣ritas veteris et novi Testamenti, necnon & sanctorum Patrum Statuta declarant. Decreeing thereupon, Deci∣mas de omnibus quae per annum renovantur, &c. Praestare Deo om∣nino non negligatur, Quas Deus sibi dari constituit: quia timendum est, ut quisquis Deo debitum suum abstrahit, ne forte Deus per peccatum suum auferat ei necessaria sua, &c. From his example, seconded with Divine Precepts, s Ge∣rold Bishop of Oldenburg, about An. Dom. 1100. writ thus to the Holzati and Inhabitants of the Deserts of Wagira, (then newly converted to the Christian Faith, and begin∣ning to build Churches, for Gods publick worship) that they should likewise pay Tithes to their Ministers, without which all the rest of their Devotion would be nothing worth. Dei enim Praeceptum est, Decimas ex omnibus dabis mihi, ut bene sit ti∣bi, & longo vivas tempore: cui obedierunt Patriarchae, Abra∣ham scilicet Isaac & Iacob, & omnes qui secundum fidem facti sunt filii Abrahae, per quod laudem etiam, & praemia ae∣terna consecuti sunt. Apostoli quoque et Apostolici viri ex¦ore Dei hoc ipsum mandaverunt. & sub Anathematis vin∣culo posteris servandum tradiderunt. Cum ergo Dei omnipoten∣tis proculdubio hoc constat esse Pra ceptum, & sanctorum Patrum sit Aucioritate firmatum, nobis id incumbit negotii, ut quod vestrae saluti deest, nostro in vobis opere per Deigratiam supplea∣tur. Monemus ergo & obsecramus omnes vos in domino, &c. ut

decimas, prout Deus instituit, & Apostolica banno firma∣vit autoritas, ad ampliandum dei cultum Ecclesiae detis: Ne si Deo quae ipsi debentur substraxeritis, & substantiam simul & animam in interitum mittatis aeternam; Valete. Upon reading which Letter the rude people cryed out and ra∣ged, just as the Anabaptists do now. His auditis tumultu∣osa gens infremuit, dixeruntque se huic conditioni servili nun∣quam collum submissuros, per quam omne pene Christicolarum genus Pontificum pressurae subjaceat, &c. whereupon Henry the first Duke of Holzatia commanding them, as they would obtain his favour,

Ut solverent Episcopo Deci∣mas cum omni integritate, sicut faciunt in terra Polabo∣rum & Obotritorum: Ad hoc Praeceptum Holzati obstina∣tis animis dixerunt, Nunquam se datucos Decimas, quas patres sui non dedissent; malle se potius succenfis aedibus propriis egredi terram, quam tantae servitutis jugum subire; Praeterea Pontificem cum Comite & omni advena∣rum genere quod Decimarum solvit legitima, interfice∣re cogitabant, & terra inflammata, transfugere in ter∣ram Danorum.

Neither obeying the Presidents of Abra∣ham and the Patriarchs, nor the Laws of God, the Apo∣stles, or their Prince, in paying their Tithes to their Bi∣shop and Pastor, as they ought; whose practice our Ana∣baptists and Quakers now obstinately pursue. What strong convincing Arguments, to prove the divine, moral, perpe∣tual right of Tithes to the Ministers of the Gospel, learned Protestant Divines (to omit Papists) have deduced from this Original direct President of Abrahams Tith-paying, those who desire further satisfaction herein, may read at leasure, in Mr. Calvin, Junius, Hemingius, and others on Hebr. 7. Zepperus, Legum Mosaicarum Explanatio, l. 4. c. 40. Dr. George Carlton his Tithes due by a Divine Right, Richard Montague his Diatribae on the first part of Mr. Seldens Histo∣ry of Tithes, cap. 1. Stephen Nettles his Answer to the first part of the History of Tithes, Dr. Robert Tillesley his Ani∣madversions on Mr. Seldens History of Tithes, Dr. Edward Reynolds his explication on Psalm 110. 2, 4. Mr Francis Ro∣berts his Revenue of the Gospel is Tithes, &c. Cambridge 1619. Richard Ebur•• his Maintenance of the Ministery,

London, 1603. The truth of Tithes discovered by R. G. London 1618. Dr. John Prideaux Oratio 5. de Decimis, Anno 1620. p. 90. Sir James Semple his Sacrilege sacredly handled, London 1619. John Swan his Redde Debitum, Lon∣don 1640. p. 181, to 240. Tithes are due Jure Divino, and Dr. William Sclater his Question of Tithes revived, or Ministers Portion, London 1623. (an acute piece) wherein all eva∣sions and cavils to elude the force of this example, are suf∣ficiently answered.

4ly. From this example of Abrahams, seconded with the Israelites practice, t Mr. Selden conjectures, or rather from the Law of Nature written by God himself in mens hearts (as Hugo de Sancto victore, de Sacramentis, l. 2. parte 9. c. 10. & l. 1. parte 12. c. 4. Mr. Mountague in his Diatribae, ch. 3. Dr. Tillesly in his Animadversions, p. 34, 35. and others determine;) the old Heathen Grecians, Romans, Cartha∣ginians, Arabians, with other Pagan Nations, [as the u Ma∣hometan, Turks, Moors, and other Infidels since] by an antient constant custome and usual practice, generally received amongst them, dedicated and paid Tithes to their Idol-Gods and Priests, of the encrease of all their substance, merchandize, gains; and more particularly of all their spoyles and plunders gained in the Wars; wherein they were very carefull and devout. Which Mr. Selden in his History of Tithes, ch. 3. and Review thereof, and Richard Mountague, in his Diatribae, ch. 3. evince at large, by many Presidents, Testimonies, Passages out of Herodotus, Demosthenes, Xenophon, Thucidides, Dionysius Hal∣licarnasseus, Plutarch, Pausanias, Aristotle, Aristophanes, Sui∣das, Callimachus, Cassius, Trogus, Macrobius, Plautus, Festus, Justin, Pliny, Servius, Cicero, Tertullian, Arnobius, Jac. Grute∣rus, with others; and that they paid no other determinate part else we read of, but a Tenth only, to their Gods and Priests. Now from whence (write Hugo, Tillesly, and Mountague) should this custome and practice proceed, but only from the Law of Nature? Ad quam non docti, sed facti, non instituti fuerunt, sed imbuti, and that by God himself.

Amongst these Presidents of Pagans, there are 7. of spe∣cial note, which I shall here remember, to shame the Tith-Oppugners of our Age, who would be reputed the most pre∣cious

Christians, though their Actions prove them worse than Infidels.

The first is, that of the old Pagan Romans, x who estee∣med all their Corn and Wine (sent them annually by the boun∣ty of God) so sacred, that (by a constant custome and law used amongst them) they might not lawfully eat, drink, sell, meddle with, or dispose of any part thereof after their harvest and vin∣tage, till they had first sacrificed and tythed the first fruits and tenths thereof to their Gods; who (as they suppo∣sed) gave them the whole crop; such was their Piety and Gratitude.

The second is, that of the antient y Heathen Arabians, who by the Law and Custome of their Country, were bound to carry all their Frankincense (the chief commodity of their Country) every year to Sabota, (the chief City of Arabia Felix) and there to offer the Tenth therof to their God SABIS, which his Priests received. Neither might they make sale of any part thereof, till the Owner there paid the Tenthes by Measure, not by weight. These very Pagans holding all to be Gods, (the supream Land-lord who gave it them) till by paying him the Tenth for a quoti∣ent, they redeemed the rest for their own common use.

The third is that of the z Pelasgi in Vmbria, who being oppressed with a great dearth and scarcity of all things, conceived it proceeded from their neglect of paying Tithes to their Gods. Whereupon they vowed the Tithe of all their in∣crease to Iupiter, Apollo, and the Cabiri. After which Vow they receiving a plentifull crop of all things, paid the tenth of all their increase to their Idol-Gods. And being ad∣monished by Apolloes Oracle, that their Vow was not performed, till they had sacrificed the Tenth of their Children, as well as of all their other increase, they thereupon sacrificed the Tenth of them to the Idols likewise. Such conscience made they of all their Vows and Tithes.

The fourth is that of the Carthaginians (thus recorded by a Diodorus Siculus, a Pagan Historian) very remark∣able. The Carthaginians being descended from Tyrus, were accustomed in former times to send unto Tyrus the Tenth of all their Revenues & increase any ways renuing, issuing, or

growing, for Hercules (the Idol-God there worshipped:) But in processe of time becomming very wealthy, and ha∣ving exceeding great incomes, they sent very seldome their Tithe unto Tyrus, and that but small and refuse, in neg∣lect and dis-regard of the Deity. Hereupon many disa∣sters in war, crosses in Affairs of State, with great los∣ses and streights befell them; especially by Agathocles the Sicilian. Upon which, comming home to themselves, and repenting of their irreligion, they betook themselves to all manner of Supplication and Devotion, conceiving these losses and disasters were sent unto them of God. And for so much as they supposed Hercules especially to be angry with them, who was chiefly worshipped at Tyrus, from whence they were originally extracted, they sent exceeding great gifts and rich presents thither to him, and all the Gods that were wor∣shipped at Tyrus, and brought unto them the tenth of all their increase, as formerly they accustomed.

The fifth is that of b Demosthenes (that eminent Pagan Greek Orator) who is very bitter against Androsion and Timocrates, for bearing with some sacrilegious Defrauders of the Gods in their Dues; and much more for defrauding of them∣selves, and sacrilegiously robbing Minerva of her Tenths, and the other Gods of their Fifteenths. And he specially observes, (let our Souldiers remember it) That those who purloyned and robbed the Gods of their Tenths and chiefest of their spoyles of War, came to nought, being destroyed by themselves at last and undone.

The sixth is that of Xenophon (that Noble Heathen Phi∣losopher and General) and his Soldiers, thus recorded at large to Posterity by his own pen, worthy our observation. [c] Xenophon, after his memorable retreat with ten thou∣sand men out of upper Asia, where they had gained great spoyles from the Enemy, arriving safely at Cerasunt, mu∣stred 8600 men, the rest being lost, partly by the incursions of the enemies, partly by the snows, and partly by sickness, here they divided the mony they had gained from the ene∣mies: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Atque etiam Decumam, quam Apolloni & Ephesiae Dianae exemerant, ita Duces distribuunt, ut quilibet ipsorum hisce diis aliquam partem ejus adservaret;

One part of this Tenth separated to these two Deities was delivered to Neon. That part which Xenophon collected for Apollo, he laid up as consecrated in the Treasury of the Athenians at Delphos. But that which was dedicated to Diana he left with Megabyzus the Churchwarden of Diana, upon this condition (being about to fight with Agesilaus at Coronea,) That if he escaped safe out of the Battel he should restore the sacred mony to him: but if he received any dis∣aster therein, that then Megabyzus himself should dedicate it to Diana, confecto donario, quod Deae gratissimū fore arbitrare∣tur. Afterwards Xenophon being in exile at Scilunte, built for Olympia, Megab. comming thither to behold Olympia, restor'd the mony to Xenophon: who receiving it, bought therewith a field (having woods & Mountains in it, stored with trees, swine, goats, sheep, wildbeasts, and Horses,) for the Goddess in that place, which was shewed unto him by the Oracle of Apollo; he likewise built a Temple, & an Altar, out of that sacred money: A•• post id temporis, semper consecratis fructuu•• agri decumis, Sacrum Deae faciebat. And after that time he sacrificed to the Goddess, for eder consecrating the Tenths of the field to her service. Near the Temple there was a garden set with all sorts of Fruit-trees good to eat. Before the Temple were pillars erected with this Inscripti∣on on them, Fundus Dianae Sacer. Hoc qui poss••ssor frui∣tur, quotannis Consecrato Decumam; de reliquo Fanum sartum tectum conservato. Si quis non fecerit, Dea vindex est••. In which memorable Historie we have six things considera∣ble: 1. Tithes of spoyls consecrated by the Heathen Grae∣cian Generals, Captains and Souldiers, to Apollo and Diana, as Agis after the end of the wars between the Elei and the Lacedemonians, going to Delphos offered a TENTH (of the spoils) to Apollo. And Agesilaus took the fruits of his Ene∣mies fields, ut intra biennium Decumam Delphico Deo consecraret C. Talentis ampliorem: as the same Xeno∣phon records. 2ly. Lands purchased with the spoils, and appropriated, consecrated for ever to the worship and ser∣vice of Diana. 3ly. A Temple, and Altar built with part of the spoils, for her worship and honour. 4ly. Tithes annually consecrated and to be paid for ever to this Tem∣ple,

by Xenophon and the possessors of these lands, out of the profits, venison and game thereof, for the maintenance of her worship and Feastivals; as the former words, and this passage farther evidenceth: Earum feriarum, & municipes, & finitimi, tam viri, quàm faeminae participes erant: & sum∣ministrat eis Dea, qui agitant convivia, farinas cum panibus, vino, pecunia, bellariis. 5ly. Repairs of this Temple from time to time, out of the residue of the profits of these Lands. 6ly. An imprecation of divine revenge, upon the Neglecters, or refusers of the due payment of these an∣nual Tithes to Diana, and of the residue of the profits, to∣wards the reparation of her Temple.

The seventh is the memorable domestick President of Cedwalla, one of our West-Saxon Kings; who though a Pagan and great Plunderer, even before he became a Christi∣an, or was baptised, was so pious, that he gave the Tenth of all his Spoyles of War and Plunders unto God, about the year of our Lord, 686. Which c William of Malmesbury thus records. Arduum memoratu est, quantum etiam ante Baptismum inserviret; ut omnes manubias, quas jure prae∣datorio in usus suos transcripserat, Deo decimaret. In quo etsi approbamus affectum (in paying Tithes) improbamus ex∣emplum, in regard of his plundering. Yea, our d vene∣rable Beda records; that such was his transcendent liberali∣ty and bounty to Gods Church and Ministers, that after his Conquest of the Isle of Weight, he gave to Walfred and his Clerks for the Lords use, the fourth part of the Island (to wit, 300 Plowlands of 1200.) and the fourth part of the Spoyl thereof, in performance of his Vow made before his rege∣neration in Christ, that if he conquered the Isle, Quartam ejus partem simul et praedae Deo daret.

Let Iohn Canne, with all the several irreligious Sects, and Sacrilegious Regiments of our present Tith-Oppug∣ners, Detainers, Substracters, seriously consider these Pagan Presidents, to inform their Judgments, & reform their pra∣ctices, lest they rise up in judgement against them here to their temporal, and hereafter to their eternal condemna∣tion. And if after due meditation on them, their Con∣sciences shall not secretly check, censure, condemn them,

for substracting their Tithes from God himself, and his faithfull Ministers, as well as some of these Pagans Con∣sciences did them, for detaining their Tithes from their Idol-Gods and Priests, against the Law of Natures dictate engraven in their hearts; but still pretend Conscience a∣gainst the due payment of them, and that out of their Gains or Spoyles of War, as well as their other increase; they have just cause to fear, and others to suspect, that their Con∣sciences are most desperately cauterized, and the Law of Nature more dangerously obliterated out of their hearts, than out of these Idolatrous Pagans.

5ly. Agobardus, who flourished Anno 830. lib. de Dispen∣sation••, &c. Rei Ecclesiasticae contra Sacrilegos, p. 266. Hugo de Sancto victore Erud. Theol. de Sacramentis, l. 1. parte 12. c. 4. lib. 2. part. 9. c. 10. part. 10. c. 5. and Annot. Eluc. in Genes c. 4. Petrus Commestor, Hist. Scholast. in Ge∣nes. c. 26 Petrus Blesensis, Epist. 82. Gerold, Bishop of Oldenburge, in his Epistle to the Inhabitants of Wagria; Hel∣moldus, Hist. Sclavorum, p. 92. positively affirm; and since them Sir James Semple, in his Sacriledge sacredly handled, Stephen Nettles, in his Answer to the Jewish part of Mr. Sel∣den, and Mr. Richard Mountague in his Diatribae, p. 211. to 250. largely argue and a••••ert;

"That from the be∣ginning of Mankind, Tithes were instituted and appoint▪ to be paid, by God, who instructed Adam himself; and he his two Sons Kain and Abel; and they their Posteri∣ty, to pay Tithes and First-fruits to God, of all their Increase. That the First-fruits Abel offered unto God, were no other but his Tithes, or the Tenth of his Flocks increase. That the sin of Cain, causing God to reject his Offering, was this, That he offered to God the worst, and lesse than the Tenth of the Fruits of the Ground; giving him not the full proportion of the TENTH and best of his Increase, as Abel did":

which they ground on, Gen. 4. 7. (thus translated by the Septuagint, whom Philo the Jew, and the Greek Fathers generally follow:) If thou offer Rightly, and DIVIDE NOT UPRIGHTLY (in giving me my TENTH) thou hast sinned; hold thy peace; and on Hebr. 11. 4. by Faith Abel offered unto God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which the Vulgar Latin renders, Plurimam Ho∣stiam;

other Translators, Ʋberius Sacrificium; and the En∣glish, A better or more excellent Sacrifice; (and that for quantity, as well as quality,) than Kain: This I thought ••it to mention, as a probable conjecture, not an infallible verity: To back this opinion, Robert Grosted our learned Bishop of Lincoln, in his Book, De Cessatione Legalium, (written a∣bout the year 12 ••••.) p. 95, 96. determines, Lex naturalis exigit, ut Benefactori, de Bonis ••uae gratis dederit, gratis repen∣datur honor & veneratio, unde & Decimarum oblatio de Lege est naturali: quia de bonis acceptis cum debeatur lege natura∣li repensio honoris, minus quàm pars minima, id e•••• Decima, (quia ultra Denarium numerus non est) rependi non potest. Master Mountague, in his Diatribae, Chapter 3. page 245, 246, 247, &c. Doctor Sclater, Dr. Tille••ly, and others observe, That God only wise, being e a God of Order, not of Confusion, doing all things in order, number, and due propor∣tion, hath amongst all other Numbers, specially fixed upon a TENTH. And thereupon the Antients heretofore, both Natural, Legal, Pagan, and Christian, (led by a natural and divine instinct thereunto) have ever principally insisted on a TENTH in all their divine sacred Rites, Mysteries, Dues, reser∣ved by, or rendered of them to their Gods; and in all their publick ci∣vil Taxes, Tributes, Customes, Duties, imposed by, or paid to their Emperors, Kings, Princes, and Supreme Magistrates. Hence God saith expresly, All Tithes are the Lords, Levit. 27. 30, &c. And how his? Not by Couetesie or Tolleration, not by Purchase or Stipulation, not by Compensation or Annexation, not by Benevolence or mens free Donation; but by original Right of Creation, in pro••ucing every thing in its kind; and of absolute Soveraign Dominion (expressed in the word f LORDS) as a universal Rent service or acknowledge∣ment, reserved by God himself, the Supreme Land-lord of all the Earth, from Adam and all his Posterity to the end of the world, g when he gave them the Earth to inhabit and manure, as mere Tenants at will under him. He that is h I AM himself: Qui ce∣pit nunquam, desinet numquam: being vitae & essentiae intermina∣bilis, tota simul & perfecta possessio, in aeterno su•• consummato, EVER POSSESSED TITHES (as well as the seventh day, which he saith, is, i HIS SABBATH) SINCE THEY HAD BEING, which are indeed his ab aeterno suo inch••ato.

In this Tithes were Gods, not only at the time when he first chal∣lenged them by an expresse written Law and Reservation, Levit. 27. 30, 31, 32, &c. but long before; even when Abraham paid them: and before that, ever since the time of the Creation, that God made any thing tithable to increase out of the earth for the use of m••n. The time never was that Tithes were not Gods, nor shall ever be that they shall cease to be his, and his Priests and Ministers in and by him, by his special Donation and Institution (not mans) for the constant support of his continual publick worship▪ and that by a Divine Right; God in those things which are direct points of Piety and necessary appurtenances for his solemn worship, (such as are Tithes for his Prie•••••• and Ministers competent stand∣ing maintenance in all A••••••, places, and weekly times for his worship) never leaving men free to their own wi••ls, inventions, or ar∣bitrary pleasures (no more than Land-lords their Tenants, or Kings their Subjects) but confining them to a certainty himself by his word, as well as he doth it in all parts and duties of his worship.

That Abraham knew this Divine Right of God to Tithes, when he paid Tithes of all to Melchisede••, not arbitrari∣ly, but of due right, by vertue of some Divine Precept, (else k Melchisede•• had been inferiour to Levi who received Tithes from his Brethren, by a Divine Law and Command, Hebr. 7. 4, 5, 6, &c.) he receiving this Precept of paying Tithes by Tradition from Heber, who learned it of S••m, who was so taught of his Father N••ah: he by succession RECEIVING IT FROM ADAM; who as he was wrought and fashioned by God, so was he herein taught and instruct••d by God. And therefore not only amongst the Sons of God, such as called rightly upon the name of th•• Lord, but even amongst th•• Giants of the Daughters of M••n, worshipping invented God•• by them∣selves, and dedicatin•• their TITHES unto them (as the Premises evide••c••) THERE NEVER WAS NUMBER THAT DID INTRUDE UPON THE TENTH, MUCH LESSE SHOULDER IT OUT OF DOORS. This Number of T•••• (writes Philo the learned Jew) that most sacred W•••••••••• M••ses hath not a little commend∣ed, because the best Duties of Man are by him cou••hed under that number, as God TEN COMMANDEMENTS, Vows, Prayers, First-Fruits, perpetual Offerings, pardoning

Debts, and reducing all things unto their First estate, every Fiftieth year of Jubilee, (made up of Tenths) the Fur∣niture of the Tabernacle, with a thousand such like in the old Testament (besides other things of like nature ex∣pressed under this Number of TEN in the l New) by which we may know, that TEN IS THE NƲMBER OF PERFECTION (as ••ivers style it) and hath near affi∣nity with God in sacred things. That from Gods own Original Reservation of TENTHS to himself and his Ministers, this number became sacred and universal after∣wards in all publick civil Taxes, Dues, reserved to Kings and Supream Magistrates. For the First-born and chief of the Family, from Adam, till the Levitical Priesthood institu∣ted, being for the most part King as well as Priest thereof, (as Melchisedec who received Tithes of Abraham was, Gen. 14. 18. Heb. 7. 1, 2.) when these two Offices came af∣terwards to be centred and settled in two distinct persons, thereupon the antient TENTHS (reserved by God, and assigned to his Priests and Ministers in perpetuity, for their subsistence and maintenance of his publick worship, from the Creation to the end of the world, by a Divine Law, which no humane powers could repeal) both amongst Gods own people, and most Heathens Nations; were appropriated to, and received only by the Priests and Ministers, though divested of the Royal dignity; and a NEW TENTH, by way of Tribute, Tax, Custome, or Subsidy (amounting commonly to the Tenth part of the peoples tithed increase and estates, in all King∣domes and Republiks) was by Common consent imposed on and reserved, received by Emperors, Kings Princes, and Su∣preme Magistrates from the people, for their support, defraying the charges of the Government, and their peoples necessary de∣fence upon all occasions. Hence Tributes, Taxes, Customes and publick impositions, were usually called TENTHS (as well as Ministers Tithes) both amongst Gods own people, 1 Sam. 8. 15, 17. (amounting To the tenth of their estates and increase; as also amongst the antient Romans, Grecians, and most other Pagan Nations of old, (as Mr. Mountague proves at large in his Diatribae, c. 3. by sundry Authors) as they were anciently and at this day

so stiled, both m amongst the Turks, Moors, Spaniards, Germans, Italians, French, Danes, Swedes, Poles, Scots, Irish, and most other Pagan and Christian Nations at this day; especially in England, as you may read at large in Rastals Abridgments of Statutes, Title Taxes and Tenthes; Brooks Abridgement, and Ashes Tables, Title Quinzime, Disme, Tax and Talla••e, and our Parliament Records. And from this number of Ten their Officers as well of State as Religion, were usually stiled, Decemviri, Decuriones, Decu∣mani, Decani, Decadarchae, Decatutae, Decatologi, Decatorii, and the like; our Names of Offices of Deans, Tithingmen, Collectors of Tenths, &c. proceeding from the self-same Number; Sacred every way even amongst Pagan Nations, both in their Duties of Piety and Policy, by constant tra∣dition, they knew not why nor wherefore, and likewise amongst Gods people, upon the premised grounds.

Hence Doctor Tillesley thus concludes in his Epistle to King James, before his Animadversions on Mr. Seldens History. Surely the Number Tenth or Tithe is Sacred and very Mystical, and communicated only to consecrated or Sacred persons That are Gods Vicars upon earth; that is, Kings and Priests: Decima Regis et Decima Sacerdotis; who both stand in Gods place, and receive this Portion as Gods upon earth. From all which premises, Mr. Mountague, Dr. Carlton, Dr. Tillesley, Dr. Sclater and others conclude (and let our Army Officers, New Legisers, and all Tithe-oppugners con∣sider it) That the Ministers of the Gospel now, as well as Gods Priests heretofore, have an eternal Right to Ecclesiastical Tithes, by Gods own unalterable Institution; and none else any Right at all unto them but they; From which Right no man, nor all men can de∣prive or debar them; by any pretended Right, Prescription, M••dus Decimandi, Custome, Ʋsage, Law, Statute or appointment of any other maintenance in lieu thereof, as more just, equal and convenient.

6. Tithes being originally due and paid to Jesus Christ himself, n God over all blessed for ever; yea specially, reser∣ved by, appropriated, consecrated to our Lord God, as his peculiar Holy Portion, Tribute, Rent, Right, Inheritance, Homage, from the sonnes of men, for the constant maintenance of his publick Wor∣ship, and support of his Priests and Ministers attending thereon,

to the end of the world. Lev. ••7. 30, 32. Numb. 18. 24, 26, 28, 29. Mal 3. 8, 9. Heb 7 2, to 10. 1 Cor. 9. 4, to 15. and thereupon being usually stiled, both by o Fathers, p Coun∣cils, q Popes Decretals, r Princes Edicts and Christi∣an Writers in all Ages, Dominica substantia, Res Domi∣nicae, Dei census, Dei debitum, &c. Non ab hominibus, sed ab ipso Deo institut••: qua•• Deus in Signum universa∣lis Dominii Sibi reddi praecepit, suas esse Decimas asseverans, &c. The constant payment of them to Mini∣sters under the Gospel, is not only warranted, command∣ed by the equity and words of the 1, 2, 4, 5, & 8. Commande∣ments of the Decalogue, (therefore far from being a Sin against the 2d. Commandement, as s John Canne most absurdly and impudently asserts; as if Gods Precepts were repugnant to each other:) but likewise expressely, positively, eternally, prescribed by our Saviour Christ himself, in this peremptory Gospel-Precept, recorded by three Evangelists, Matth. 22. 21. Mar. 12. 17. Luke 20. 25. RENDER therefore to CAE∣SAR the things that are CAESARS; and UNTO GOD THE THINGS THAT ARE GODS. Thus seconded by the Apostle Paul, Rom. 13. 7, 8. RENDER THERE∣FORE TO ALL THEIR DUES, &c. Tithes (as the pre∣mises evidence beyond contradiction) have Gods own Image, Impresse, Superscription, as visibly, as legibly engraven on them by himself, as any Tribute-money then shewed our Sa∣viour, had Caesars, by the Mint-Masters▪ yea, they were Gods own antient, standing, constant, known Tribute, at that very season when Christ uttered this precept, and some thousands of years before, specially reserved by, and du∣ly rendered unto God and his Priests, by all Gods faithfull people, many hundred years before we read of any Tribute∣mony paid to Caesar, or any other King or Prince. Upon which ground, as they were then, (by this direct Gospel-Commandement of Christ himself) enjoyned to be as con∣stantly, duly, truly paid to God and his Ministers, as any Tribute, Tax or Customes are unto Caesar, or other Higher-Powers whatsoever: So they have since our Saviours daies (except only in times of greatest persecution under Pagan▪ Emperors, during which some Tithes were rende∣red

to God▪ Ministers in some places, or things of greater value, as I shall prove anon) been still continued and uni∣versally paid to God in his Ministers, in all or most Chri∣stian Churches, Realms, Republicks, from the first publick imbracement of the Gospel amongst them, to this present, and more especially in this our Realm, as Mr. John Selden in his History of Tithes, Doctor Tillesley, Tyndarus, Rebuffus, with others prove at large; and the Author of Respublica, sive Status Regni Poloniae (Lugduni Bat. 1627. p. 177.) thus attest, for the Church and Clergy of Poland, Ha∣bent etiam Decimam omnium segitum, Publico Prin∣cipum ac totius Poloniae consensu Iam inde ab initio susceptae Religionis Christianae attributas, & aliis quibusdam Pen∣sionibus cumulatas. Habent & luculentos fundos, Praedia, Pa∣gos, Oppida, arces, & territoria; partim priscorum ibidem Princi∣pum & Regum; partim privatorum munificentia adjectas (as they likewise had in t ours, and other Christian Realms) yet he afterwards subjoynes and complains, as we may justly do, Nunc passim in alienas Donationes ac Decimas inva∣ditur, longe majore avariciae rapacitatisque infamia, quam egestatis relevatione. Therefore Gods and our Ministers Tithes, being by our Lord Jesus Christs own Gospel pre∣cept thus positively commanded to be constantly and duly rendered unto them, as well as tribute unto Caesar; no consciencious Loyal Christians, but professed Atheists, Antiscripturists, Rebels unto God and Christ, can justly, or by any pretext of Conscience, refuse the due, constant payment of them, no more than of lawfull Tributes and Taxes legally imposed on them by common consent (u) in free and lawfull Parliaments; nor any Caesars, Kings, Princes, Magistrates, or Supreme Powers, denie, defraud or deprive them of their Tithes and Dues, upon any pretext, without impairing, impeaching, subverting their own Rights and Titles to those civil Tenths, Tributes, which they chal∣lenge and receive from the people as their due, by this very Precept of our Saviour, which couples Gods Dues and his Ministers together with their own; the inviolable preserva∣tion whereof, is the best and readiest means to secure their own Tenths and civil Dues. Whereas these Princes, Poten∣tates▪

Powers, Grandees, Legifers, who are so sacrilegious∣lie injurious as to invade, impair, diminish, substract or abolish, Gods and his Ministers Tithes, Duties, or di∣vert them to pay their Souldiers, or any other publike or private use, will thereby but undermine their own inte∣rests, and teach the people how to defraud, substract, deny their own antient Civil Tenths, Customes, Duties, Taxes, Rents. and New Impositions, Excises of all sorts, by way of retaliation; most of the Anabaptistical and levelling present Petitioners against Tithes and Glebes, petitioning, declaim∣ing likewise against all Customes, Imposts, Taxes old or new, as x intollerable Grievances and hinderances to sree Trade; and many of them asserting, all civil Supreme Powers and Magi∣strates whatsoever, as antichristian and unlaw fall, as Tithes and Ministers are in their false account.

Lastly, all Opposites to our Ministers Tithes do, and must of necessity acknowledge (from the Scriptures insisted on in the first Proposition, and Reasons there alleged) That some competent Maintenance, Salary, Recompence, Reward, or other (arbitrary as they hold, certain and setled as we assert) belongs to the Ministers of the Gospel by a divine, moral, natural Right, Justice, and Equity; as all grant a Sabbath (and Go∣vernment) in general to be of divine Authority, Institution, and morally due to God. Now the whole Church of God from the creatiō to this present, (though under various dispensations in the times of the Patriarchs, Law and Gospel) being but y ••ne intire Corporation or spiritual Body-Politique, wherof Jesus Christ himself is the only head, King, Lord, Law-giver, High-Priest, Chief Pastor, Minister, Advocate, Saviour, Foundation, Corner-Stone; and the successive Priests, Ministers and Members thereof from the beginning to the end of the World, serving, worshipping, adoring, only one and the self-same true, z immutable, invisible, eternal Lord God, according to his prescribed will and word: and Jesus Christ himself (the only High priest of this Church for ever) receiving, and God his Father prescribing Tithes for the Maintenance of his Priests and Levites, both before and under the Law; and no wayes abolishing, but ratifying them in and by the Gospel, as I have already proved: There neither is, nor can

be any other particular kind of competent, sitting, standing, setled Maintenance, Reward or Recompence for all the Ministers of the Gospel evinced, demonstrated out of Gods word, which may be truly reputed moral, natural, divine, universal, perpetual and unarbitrary; nor any other duly rendered from all Christians in all Ages, places, a in Faith Conscience, and sincere obedience towards God, as such a mainte∣nance, but this of Tithes alon••, independent on the lusts & wills of men: It being that which the Patriarchs, no doubt by Gods prescription being paid in Faith) both vowed and paid to God before the Law; which God himself after∣wards specially reserved, prescribed, and all his people du∣ly rendered under the Law; annexing many promised bles∣sings to the true payment, denouncing many threats, cur∣ses to the sacrilegious Substraction or detaining of them; that which Christ himself and his Apostles most specially pointed at, commended, ratified in the Gospel; that which all Christian Kings, States, Magistrates, Churches, Christi∣ans under the Gospel in all Ages, places have generally fixed upon, approved, asserted, prescribed, ••••tified, a•• not only sacred and divine but as such a most ••••••t, w••••e, equal, ex∣cellent, incomparable way of maintanance (invented by the most wise God) which cannot be matched, much l••sse amended, exceeded by all the policy, wit, o•• wisedom of men: being a most certain, standing, unva••i••ble, conve∣nient Allowance in all Ages, places, seasons, alterations, how ever things rise or fall, continuing unalterable like the weekly Sabbath) as to the porportion or qu••••apa••••, in all vicissitudes of warre, peace, plenty, scarcity, famine; and causing all Ministers to sympathize, fare, share alike with their people everie where, be the times and seasons good or bad, wet or dry, plentifull or barren; and giving them a competent share in b all their Temporal Blessings, with∣out such toyl or labour as might interrupt them in their Ministry, Studyes, and furnishing them with a tenth part of every tythable Thing their respective Parishes yield for the food, cloathing, support of themselves, Families, Cattel, or vendibles of somekind or other, sufficient to buy what else they want. This way of Maintenance therefore

so sacred, divine, antient, moral, universal, convenient, equal, unalterable, and so long continuance in Gods Church in all Revolutions, may not, must not, cannot be either totally abrogated, substracted, detained, diminished, nor changed into any other new fangled pretended more e∣qual, just, certain, convenient, lesse troublesome Stipendia∣ry, Salary, by any pragmatical, Jesuitical, Anabaptistical, Athei∣stical Politicians, Statists Powers or Legislators whatsoever, with∣out the highest Antichristian Pride, Presumption, Insolency, and c Exaltation of themselves above and against God himself, whose special sacred Institution, portion, rent, inheritance, right, and due they are; particularly (both by name and kind) reserved, prescribed by, appropriated, devoted to him∣self, by his own command; which all Emperors, Kings, Princes, Potentates, Powers, Generals, Armies, Nations in the world have no Power or Jurisdiction to repeal, diso∣bey, change, alter; no more than Tenants their Land∣lords antient Quitrents, Services, Tenures, or Subjects, Ser∣vants, their Kings or Masters Laws, Orders, Mandates, yea no more than they can change Gods weekly Sabbath into ano∣ther different proportion of time, or any other sacred Insti∣tution, into a new superstitious humane Invention, as learn∣ed Ke••kerman, in his System. Polit. l. 1. c. 21. Polanus in E∣zech. 48. v. 14. Dr. Carlton, and Dr. Scalter, in their Trea∣tises of Tithes, assert and prove at large.

This divine Right of Tithes even under the Gospel, which I have pleaded for, hath been constantly asserted in all A∣ges, since the Apostles times till now, by Fathers, Councils, the Laws, Edicts of Christian Emperors, Kings, Parlia∣ments, Canonists, Casuists, Schoolmen, Historians, Lawyers, Po∣pish, Protestant Divines of all sorts and Nations. Dr. Ri∣chard Tillesly in his Animadversions upon Mr. Seldens Histo∣ry of Tithes, printed London 1619. p. 3, to 30, hath colect∣ed a Catalogue of no lesse than 72. such Authorities (in a Chronological method) before the year of our Lord 1215. as have asserted their Ius Divinum, in all Ages before that; whereof Irenaeus (flourishing in the year of Christ 180.) is the first, and the Constitutions of Fredericus the second, the last, where those who please may peruse them. Mr. Seldens

laborious History of Tithes, and Review, especially ch. 5. 6, 7, 8, 9. supplies us with many more Authorities of this kind, in succeeding times, especially with our own Do∣mestique Laws and Councils, to whom I refer the impartial Reader, and to Dr. Tillesly, Dr. Sclater, Mr. Mounta∣gue, Mr. Nettles, and Sir James Semple their Animadversi∣ons on and Answers to his History: If any desire further satisfaction in this point, let them peruse Andr. Hispanus, De Decimis Tractatus. Petrus Rebuffus, and Tyndarus De Decimis, printed Colo. 1590 Gaspar Boetius, De De∣ciman Tutori Hispanico JURE praestanda: Grav. 1565. Ig∣natius Laserte & Molina, De Decimis Venditionis, & Per∣mutationis. Ioan. Giffordus, Moderata Dissertatio de Ra∣tione alendi Ministros Evangelicos: Hanov. 1619. Guliel∣mus Redoanus, De Rebus Ecclesiae non aliendis: Ven. 1589. & De Spoliis Ecclesiae Romae. 1585. Alexander Stiaticus, Re∣pet. in Extrav. Ambitiosae: De Rebus Ecclesiae non aliendis. Alph. Villagus, De Rebus Ecclesiae non ritè alienatis, recu∣pe••andis: Bon. 1606. (a Treatise of hard digestion in these sacrilegious times:) Sir Henry Spelman, De non temeran∣dis Ecclesiis: Dr. John Prideaux, Orat. 5. De Decimis: Dr. Edward Reynolds, Explanation on Psal. 110. v. 4. Gul. Zep∣perus, Legum Mosaicarum Explanatio, l. 4. c. 40. And learn∣ed Hugo Grotius, who thus concludes in his Book De jure Belli & Pacis, l. 1. c. 1. ••ect. 17. p. 9. (deservedly magnisied by all Scholars, Lawyers, Politicians, Souldiers, and there∣fore I close with it, to stop all their mouths at once.) I ex¦vetus de Sabbato, & altera De Decimis, monstrant Christi∣anos obligari, nec minus Septima temporis parte ad cultum divinum; Nec minus fructuum Decima in alimentum eorum qui in sacris Rebus occupantur, au•• simil••s pios usus seponant. Resolving the tenth part of mens increase at least, and no smaller proportion, to be d as justly, morally, perpetually due to God and his Ministers under the Gospel from all Christians, as the weekly Sabbath, and seventh part of their time, and no lesse, is due still by them to God and his pub∣like worship.

Thus much for the divine Right of our Ministers to their Tithes, omitted in the former part, but here supplyed, for

the Readers fuller satisfaction in these Sacrilegious times, which so violently and impiously decry it without Scrip∣ture, Reason, Antiquity, Authority, out of malice and design. The succeeding Chapters more concern their Le∣gal, Rational Right and Equity depending on their Divine.

CHAPT. III.

HAving dispatched the two principal Propositions of greatest concernment, (wherein I have been larger than I at first intended) to satisfie all mens Consciences, and stop the mouths of all Gain-sayers, I now proceed to the third Proposition.

That if Tithes and other maintenance by Glebes, Oblations, Pensi∣ons, formerly setled on our Ministers, be either wilfully withheld, or substracted from them by the people, in part or in whole, the Civil Ma∣gistrates may and ought by coercive Laws, Penalties to inforce the payment of them in due form and time, both by the Law of God, and Rules of Iustice, without any Injury or Oppression to the people.

This Proposition necessarily follows from the former two: for if there be a just, competent, comfortable Main∣tenance due to all lawfull painfull Preachers, and Mini∣sters of the Gospel, even by divine Right, institution, ex∣presse Precepts, both of the Gospel and Law of God; and that as a just Debt, hire, wages, salary, right, not as a mere voluntary Gift, Alms, Benevolence; and the setled main∣tenance of our Ministers by Tithes, Glebes, Oblations, Pen∣sions, and other Duties, be such▪ as I have already de∣monstrated: then the Civil Magistrates may and ought by coercive Laws and Penalties to enforce the payment of them in due form and time (as our very Officers by such means enforce their Souldiers, Parents their Children and Servants, Schoolmasters their Scholars, yea our Troopers their very Horses, held in with Bits and Bridles when unru∣ly, and quickned with Spurs when lazy: and Shepheards their very Sheep, with their Dogs and hooks, when there is cause, to do their duties, and reform their Errors) with∣out

the least guilt or colour of Injury or Oppression to the wilfull, obstinate, or negligent detainers of them; and that by the self-same Laws, rules of Justice, Reason, Consci∣ence, as all Tith-Opponents yet grant, they may enforce obstinate or negligent Tenants, Creditors, Masters, Publick or private Accomptants, Trespassers, Disseisors, and the like, to pay their just Rents and Services to their Land∣lords, their due Debts to their Creditors, their contract∣ed wages to their hired Labourers or menial Servants, their audited Arrears to the publick Treasury, or others to whom they are indebted upon Account, their ascertained damma∣ges to such as they have injured, and to restore the Goods or Lands unjustly taken or detained, to those they have plun∣dered or disse••sed of them, yea as justly as they may by any coercive Laws and means enforce and constrain any obsti∣nate Perso•••• o•• Merchants, to pay all Tenths, Fifteens, Sub∣sidies, Ayd•• Cu••toms. Tonnage, Poundage, for defence of the Real•• ••y and or sea when publickly and legally grant∣ed in and by a full, free, and lawfull Parliament, duly sum∣moned and elected by the people, according to the a mani∣fold Laws and Statutes enacted for that purpose: the want of which indubital Ingredients only, how fatal they have been to Parliaments in former Ages, to make them and all their Acts, Iudgements, Orders, Ordinances, mere Nullities, and what a pre∣judice they have been to the People and Republick too, those who please may read at leasure in the Statutes of 39 H. 6. c. 1. & Rot. parl. n. 3. 17. c. 7. And the Act for repealing the Parliament of 21 R. 2. in the Parliament o•• 1 H. 4. c. 3. The reason of which Repeal, is thus recorded by Mr. Oliver Saint Iohn in his Declaration in Parliament against the Shipmony Iudges, Anno 1640. (printed by the Commons command) p. 33. That Parliament of 21 R. ••. of Revocation, was held by force, as is declared in the Parliament Roll of 1 H. 4. n. 21, 22. That it was held Viris armatis, et Sagitariis immensis. The Knights of Parliaments were not elected by the Commons Prout mos ••xegit, Sed per Regiam volunta∣tem: And so the Lords Rex omnes Dominos Sibi adhaerentes summonare fecit. Whereupon Nu. 48. These judgements of Revocation (and that of the whole Parliaments proceedings

too) are declared to be Erronea, Iniqua, et omni juri et rationi repugna••tia, Erroneous, wicked, and contrary to all Right and Reason: So Mr▪ Saint John, Numb. 37. This was one grand Article of Impeachment of King Richard the 2 ••. for which he was then deposed from his Government by a forced Resignation. Heu licet quod eo Statuto & Consuetudine Regni sui, in Convocatione ••uju••libe•• Parliamenti sui, populus su∣us in singulis Comitatilus Regni DEBEA•• ESSE L••BER ad eligend: & depu••a••d: Milites pro hujusmodi Comitatibus, ad interesse••d. Parliamento, & ad exponend. eorum gravamin••, & ad prosequend. pro remediis superinde, pr••u•• eis videba••ur expe••ire; Tamen praefa••us Rex ut in Parlia∣mentis suis ut liberius consequi valeat suae temerariae vo∣luntatis effectare dir••xit mandata sua frequentius Vice••omi••ibas suis ut certas Personas per ipsum Regem nominatas ut Milites Comitatus venire faciat ad Parliamenta sua: Quos quidem Milites eidem Regi faventes indulgere pote∣rat prout frequenter fecit quandoque per minas varias et terrores, quandoque per munera ad consentiend. illis quae Regno praejudicialia fuerant et Populo quamplu∣mum onerosa, et specialiter ad concedendum eidem Regi Subsidium ad certos Annos suum Populum nimium op∣primendo. Which I leave to John Canne to English for those who understand not Latin, or our Laws, and would strip our learned Ministers of their Tithes and setled main∣tenance by colour of an extraordinary call (as he terms it) to such an extraordinary Sacrilegious work as this.

Quest. But what ground is there in Scripture (may some de∣mand) for compelling People to pay their Tithes and other Duties to their Ministers?

Answ I answer 1. We have the President, Law, and Com∣mandement of Godly Hezekiah, recorded in the 2 ••hron. 31. 4, 5, 6, 7, 8. with the good effect it wrought, already reci∣ted. 2ly. The Examples of zealous Nehemiah, and the Re∣ligious Nobles and People under him; who entred into a solemn Covenant, curse, oath, and made Ordinances to charge themselves yearly with the third part of a Shekle for the service of the House of God: and that they would bring in all their First-fruits and Offerings, and the Tithes of their ground unto the Levites, that the same Levites

might have their Tithes in all the Cities of their Tillage, Neh. 9. 38 c. 10. 1. throughout, specially v. 29, 32, 37, 38, 39. ch. 12. 44, 45. which when afterwards neglected, by the people, Nehemiah contended with the Rulers (for their negli∣gence in not enforcing the people to pay them) whereupon this effect ensued, Then brought all Iudah the Tithes of the Corn, and the new Wine, and the Oyle unto the Treasurers, &c. And Nehemiah was so far from deeming this Injustice or Oppression, as some now malitiously term it; that he prayes, Remember me, O my God, concerning this, and wipe not out my good Deeds, that I have done for the House of my God, and for the offices thereof, Neh. 13. 10, to 15. From which President Nicholas Hemingius (a far better Divine and Scholar than John Canne and all his Associates against Tithes) thus resolves in his Commentary on 1 Thess. 5. 1••, 1••. Therefore the Godly are to be admonished. That by Divine Right they owe Stipends unto the Ministers of the Church. But that nothing may be here neglected to the dammage of the Mini∣stry, This care belongs to the Superious. For if Kings be nursing Fathers to the Church (as Isaiah admonishe••b) Pos∣sunt et debent jure divino ministris Ecclesiae stipendia ordinare, they may and ought by Divine Right (or Gods Law) to ordain Stipends to the Ministers of the Church, by the example of the most godly King Hez••chiah, 2 Chron. 31. That they may wholly addict themselves to the Law of God. And if the people detain these Salaries, and setled Dues from them, they may enforce them by Fines, penalties, and Actions to pay them.

3ly. If these Examples prevail not, we have the Presi∣dent of a zealous Heathen Prince (who shall rise up in judge∣ment against many pretended Magistrates, resusing to assist complaining Ministers to recover their just Tith••s and Dues from their refractory ingrate people) to wit, King ••••∣taxerxes, who making a Decree for furnishing Ezra the Priest with whatsoever he should require for the maintenance of Gods worship and House, Ezra 7. ••1, &c. concludes it thus; v. 26. And whosoever will not do the Law of thy God, and the Law of the King (which confirm our Ministers Tithes and Dues) Let Iudgement be executed speedily upon him, whether it be unto Death, or unto Banishment, or to Confiscation

of Goods, or to Imprisonment. And lest any should deem this a Tyrannical, Oppressing Edict, Ezra himself sub∣joyns in the very next words, v. 27. Blessed be the Lord of our Fathers, who hath put such a thing as this is in the Kings heart. Which Law if now put into due execution, would send Canne and most of his Confederates here packing back again to Amsterdam, or some Gibbet, or Prison, and strip them of the Goods they have got by the warres and troubles of the time.

4ly. We have King Darius his Decree for repairing Gods House, and furnishing the Priests there with all necessaries they re∣quired, which thus concluces with a most severe penaltie a∣gainst the wilfull Disobeyers of it, Ezra 6. 11. Also I have made a Decree, That whosoever shall alter this word, Let Tim∣ber be pulled down from his House, and being set up, Let him be hanged thereon, and his House be made a Dunghill for this. How many n••w 〈◊〉〈◊〉 should we now have through∣out England, and how many new purchased Houses by those who had no••e of late, would be made Dungheaps, if this ri∣gid Law were now put in ••••e? Which may stop the cla∣morous months of such who cry out against Laws and Ordinances for Tithes, prescribing more moderate pe∣nalties.

Object. But all this is but Old Testament will many now ob∣ject: what can you allege for your Propositions ••••••••f out of the Go∣spel?

Answ. To stop their mouths, I answer,

1. That the Gospel expresly commands all living under it, To render to all their Dues: Therefore to Ministers (to whom I have proved Tithes and other setled mainte∣nance to be a just Due and Debt) to owe nothing to any Man, Rom. 13. 7, 8. Therefore not to Ministers. But what if bold, atheistical, obstinate or covetous Wretches will not pay these Dues to their Ministers, doth the Gospel allow Magistrates and higher Powers to compel them to it? Yes, in the very antecedent words, v. 4, 5. If t••ou do that which is evil, (as the defrauding, denying, detaining of the Mini∣sters, as well as the Magistrates, or any others Due Debts and Salaries, is a doing of evil, prohibited by the forecited

words, and many other Texts elsewhere insisted on) be a∣fraid, for ••e beareth not the Sword in vain; (as he should do, might he compell none by it to their duties) For he is the Minister of God, even a revenger to execute wrath upon him that doth evil: Wherefore ye must needs be subject (in yielding to their commanding Laws and Ordinances for Tithes and Ministers Dues, as well as others, edged with coercive Pe∣nalties) not only for wrath (that is, for fear of the Penal∣ties which else fall upon you for your disobedience, exaspe∣rate the Higher Powers and Civil Magistrate to execute wrath upon you) but even for conscience sake; which should more prevail with men than wrath and Penalties; though our Tithe-detainers now are grown so atheistically im∣pudent, as to alledge conscience for not rendring them, and robbing God himself of them, Mal. 3. •••• as well as his Ministers.

2ly. The Holy Ghost by the Apostle Peter thus seconds his former precept, by Paul, 1 Pet. 2. 13, 14. Submit your selves to every Ordinance of man for the Lords sake, whether to the King, as Supream, or unto Governours: who have made many Lawes and Ordinances for payment of our Ministers Tithes and Duties. Yea, but say our sturdy armed, and unarmed Tithe∣detainers now; What if we will not do it, as we are resol∣ved, notwithstanding all such Laws and Ordinances? What? Are you resolved to disobey and contemn Gods Gospel, Laws and Ordinances as well as Mans? Where is your Religion, your Saintship you so much boast of? Will you provoke the Lord himself to wrath, are you stronger than he? I presume, not: Therefore the Apostle subjoins, That these Kings and Governours are sent by him for the Punishment of Evil doers: And such are all those who detain the Mi∣nisters established Dues, who are not only Theeves and Rob∣bers of God in the Old Testaments language, Mal. 3 8. but committers of Sacrilege, Rom. 2. 20. Thou that abb••rrest Idols (as many Tithe-oppugners pretend they do) Dost thou commit Sacrilege and Church Robberie? Acts 19. 37. in the New Testaments and meer Heathens Dialect; who fall under the just punishment of Kings and Governours, whom God will bear out in the just punishment of such

evil doers, or elle punish them himself in a more severe man∣ner, if the Armed sonnes of a Zerviah be too hard for David, and b It is a fearful thing to fall into the hands of the living God, who even under the Gospel is a consuming fire, Heb. 12. 29. and hath proved so to many Tithe-oppugners very lately, both in consuming their Houses and personal Estate, as well by real fire, as by inflicting Spiritual judgements on their souls.

3ly. Our Saviours own words recorded in the Gospel, are direct in point. Luke 12. 57, 58, 59. Mat. 5. 25. And why, even of your selves judge ye not what is right? (in paying your just Dues and Debts to all you owe them without sute or coercion, as the next words literally import:) When thou goest with thine adversary to the Magistrate, as thou art in the way give diligence that thou mayest be delivered from him, lest he bale thee to the judge, and the Iudge deliver thee to the Of∣ficer, and the Officer cast thee into prison Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing; or very last mite. Here is a Gospel resolution of our Saviour in two Evange∣lists, ratified with a verily I say unto thee; That all those who will not pay their Ministers Tithes and Dues, as well as other mens Debts, may be lawfully brought and haled perforce before the Magistrate, and by the Magistrate and Judge, condemned in double Dammages, ••ast into Prison, and not suffered to come out thence, till he have paid the ut∣most farthing, not only of his detained Tithes and Dues, but of his fine, forfeiture, and costs of sute, prescribed by our Laws. And let all our Swordmen and other oppugners of our coercive Laws against detainers of Ministers Tithes and Dues, give our Saviour himself the Title of a Tyrant, and Oppressor, a Lyar, if they dare, and that such proceedings are not sufferable under the Gospel.

4ly. There is nothing so free and voluntary in the world, that I know, as Almes and Charity to poor distressed Saints and Christians; Yet the Gospel accompts this a due Debt; and all able to give them, Debtors, Rom. 15 27. And if any refuse to render them, out of their Hard-heartedness, and want of Charity; the Christian Magistrates under the Gospel may, not only rate and assesse them according to

their Estates towards the Poors relief; (as they do in all Christian Republicks and Realms) but by Distresses, sale of Goods and other coercive wayes compel them to render them; and that both by the Common law of England, and the Sta∣tutes of 22 H. 8. c. 12. 27 H. 8. c. 25. 1 Edw. 6. c. 3. 5 E. 6 c 2. 7 E. 6. c. 11. 1 Phil. & Mar. c. 6. 5 Eliz. c. 3. 14 Eliz. c. 3. 18 Eliz c. 3. 22 Eliz. c. 11. 23 Eliz. c. 3. 3 1 Eliz. c. 10. 35 Eliz. c. 7. 43 Eliz. c. 2. as Dalton and other Justices of Peace, Tit. Poor, Maimed Souldiers. Therefore admit Tithes mere Alms (as some would have them) yet when and where detained, they may be as justly levyed and recovered by coercive Laws and Statutes as Alms to the Poor, and those who condemn coercive Laws for Tithes as unbeseeming the Gospel, must Tax and Repeal all Laws for the Poor, and for Maimed Soul∣diers too, as such; which I presume they will not do.

5ly. I suppose neither Canne himself (who receives pay as a Chaplain to the Army out of publick Contributions from the people, not from voluntary contributions of the Soul∣diers) and all other Officers and Swordmen oppugning the coercive Maintenance of our Ministers by Tithes or other∣wise, will maintain even unto death; that the People (even against their wills and Consciences too) may be enforced to pay Monthly Taxes and Excises (amounting to twenty times more each year than all the Ministers Tithes in Eng∣land) by coercive Orders and Ordinances, (though not made in a full, free, or old English Parliament, nor warranted by so many indisputable Acts of Parliament as Ministers Tithes and Dues) and levyed by Imprisonments, Distresses, Forfei∣tures, armed violence, and free quartering of Souldiers on the people, (though adjudged High Treason in Straffords Case in full Parliament, for which he lost his Head;) our Mini∣sters therefore being real Spiritual Souldiers of Jesus Christ, even by the Gospels Resolution; and not to go a warfare at any time on their own free cost, but upon the Peoples pay & wages, as due to them, as any Souldiers (which I have formerly pro∣ved) they must by the self same reason acknowledge the le∣vying & enforcing of the payment of their less Burdensom, and more legal, necessarie Tithes for the defence and preser∣vation of the very Gospel, Religion, Gods Glory and Mans Salvation once a year, by penalties, forfeitures, imprison∣ments,

or distresses when obstinately detained: or else dis∣claim their own coercive Contribution; first, to maintain un∣christian bloodie wars between Christians of the same Reli∣gion, in firm unity, and amity with us, which are not so necessarie, or commendable amongst Christians, who should a live peaceably with all men (not make a last Trade of war) b Love as Brethren, c Lay down their Lives one for another, Yea d love and pray for their Enemies (not murder or destroy them) and a beat all their Swords into Plowshares and their spears into Pruning Hooks, not lifting up Sword Nation against Nation (as now they do to the peril of the Gospel, reproach and slaunder) and learn war no more) as is the Spi∣ritual warfare of our Ministers against the World, Flesh, Sin, Devil, and all Errors, Blasphemies, Corruptions, for the eternal Salvation (not Destruction) of mens Souls and Bodies too.

6ly. We find it long since prophecied in the Old Testa∣ment, in relation to the calling to the Gentiles by and under the Gospel, Isay 49. 23. That the KINGS of the Gen∣tiles should become Nursing-Fathers, and their Queens Nursing-Mothers to the Church, Isay 60. 9, 10. Surely the Isles shall wait for me, and the Ships of Tarshish first, to bring my Sons from far, their Silver and their Gold with them: And the Sons of Strangers shall build up the walls, and their Kings shall minister unto thee, Psal. 72. 10, 11. The Kings of Tarsh∣ish and of the Isles shall bring Presents, the Kings of She∣ba and Seba shall offer Gifts, yea all Kings shall down before him (and then) all Nations shall serve him. Thus se∣conded in the New Testament, Rev 21. 24. where it is pro∣phecied of the Heavenly Jerusalem (the Church of Christ) the Kings of the Earth do bring their Glory unto it. Which Prophecies concerning Kings, and likewise Kings of Isles in particular (and no other sorts of Governors, which is observable) have been most eminently verified of the Kings and Queens of this Isle and Realm of Britain, beyond all the Kings, Queens, Regions, Isles and Kingdoms in the world besides, to the eternal Honour of that late rejected, abjured form of Kingly Government (derived from Gods own form of b Kingly Government over the whole world,

and of c Christs Royal Government over his Church both Militant and Triumphant) and of this our Isle: where God blessed our Church and Kingdom, 1. with three such worthy Heathen Kings in Succession, a Arviragus, Marius, and Coy∣lus) who though they embraced not the Christian Faith here preached soon after our Saviours Ascension by James the Son of Ze••edee, Simon Zelotes, Peter, Paul, Aristobulus, and Philips twelve Disciples, wherof Joseph of Aramathaea (who honourably interred our Saviour) was chief, yet they cour∣teously entertained them, permitted them freely to preach the Go∣spel to their people, gave publick entertainment to the persecuted Christians resorting hither as to a safe and peaceable Sanctuary, when they were forcibly expelled out of all other Kingdoms and Countries throughout the world, and Roman Empire, by bloody Persecutors, bestewed Lands and a comfortable Maintenance on the Preachers of the Gospel at Glastonbury, where they built the first Christian Church in the world; and were the first Kings and Kingdoms in the world who gave publique Reception, Protection, Countenance, Maintenance to the Preachers and Professers of the Gospel; as not only our own Historians, but two forein Wri∣ters, namely Polydore Virgil: Hist. Angl. l. 2. and Cardinal Baronius himself. Annal. Tom. 1. An. 95. n. 5. with Spon∣danus in his Epitome of him, records. 2ly. With the first Christian King we read of, publickly baptised, professing and establishing the Christian Faith, builded, endowed Chur∣ches and Ministers with Glebes and other Maintenance; to wit our famous King Lucius, who about the year 187. (as b Mat∣thew Paris, Matthew Westminster, the History of Rochester and others record) Possessiones et Territoria Ecclestis et viris Ecclesiasticis abundanter conferens Chartis & Munimentis omnia communivit: Ecclesias vero cum suis Coemi∣teriis ita constituit esse Liberas, ut quicunque Malefactor ad illa confugeret, illaesus ab omnibus remaneret: (a good Policy at that time to draw Pagans to frequent the Church, and hear the word, to convert them both from their Paganism and evil Lives;) He not only giving all the Lands and Possessions belonging to the Pagan Temples and Priests to the Churches and Ministers of the Christians; Se•• quia majorem honorem illis im∣pendere debuerat, augmentavit illas amplioribus agris et

mansis, omnique libertate sublimavit, as Galfridus Mon∣muniensis, and Gervasius Tilburiensis affirm: Here was a true Nursing Father indeed to Gods Church and Ministers.

3ly. With the first Christian Queen we read of in all the world, to wit, Queen Helena, a Daughter and Heir to King ••oel, and Mother to Constantine the Great, who was a carefull Nursing Mother, and Bountifull Benefactor to the Church and Ministers of Christ, as Eusebius in the life of Constantine, Ambrose Orati•• in Obitum Theodosii, Baronius in his Annals, and Speed in his History of Great Britain, p. 156. record. Whence she was stiled in antient Inscriptions, Ʋenerabilis ET PI∣ISSIMA AUGUSTA; both for her extraordinary Piety, and her converting of Constantius her Husband to the love and pro∣tection of the Christian Religion, and the Professors of it, who by her means creeping out of the Dens and Caves where in they were hid, began to exercise their Devotions publickly, and TO RE∣EDIFIE THE OLD RUINATE CHURCHES (which Dioclesian the persecuting Emperour had levelled to the very ground in all places,) and TO ERECT NEW; b She herself at her own cost, erecting a Stately Church over our Saviours Sepulchre at Jerusalem, famous till this very day.

4ly. With the first Christian Emperor in the world, even that famous Constantine the Great, born and elected Emperour in this Island, educated in the Christian Faith by his pious Mother, the best, the Greatest Nursing Father the Church of God ever yet enjoyed in the world.

c For first, He destroyed the two Grand Persecutors of the Christian Religion, Maxentius and Licinius, with their Adherents, and demolished all the Idol-Gods and Mo∣numents of Idolatry throughout his Dominions.

2ly. He reduced all the exiled Christians driven out of their Countries into desolate Islands, Caves, Dens, De∣sarts, restored them their lost Possessions, established Chri∣stian Magistrates throughout his Empire, encouraged, pro∣tected the Christians in all places, in the publick Profession of their Religion, and suppressed the Heresies and Schismes that sprung up amongst them, by Councils and publick Edicts.

3ly. He caused all the Churches in this Isle and else∣where,

which by the Decrees of Dioclesian were levelled in all places to the very ground (which some Atheistial Anabaptists, and Jesuitical Incendiaries even in these pretended glorious times of Piety and Reformation endeavour to do again) to be re-edified, and new ones to be founded throughout his Domini∣ons; himself erecting most Magnificent Temples to Gods honour, (as King David did out of holy zeal, and love to God, not Po∣pish superstition, as some now censure it, 2 Chron. 22 5. c. 29. 1, 2, 3.) both in Rome it self, Ierusalem, Hostia, Neapolis, Hi∣rapolis, Constantinople, and other Cities, endowing them with ample possessions, and all other Churches with convenient Glebes, Mansions and Revenues.

4ly. He encouraged, protected, advanced Godly Mini∣sters, Learning and Religion, by setling a competent main∣tenance on them, both for their livelihood and encourage∣ment, most preferring, esteeming, rewarding the best deser∣ving of them. And by this means so laid the soundation of the Christians security, and the Churches maintenance, that the same hath stood under the Protection of Christian Kings and Princes ever since. And albeit many Caesars his Successors, have often attemp∣ted to shake it by their Authorities, and the sharp Instruments of Heretiques have dangerously undermined it, yet hath it born out the storms of all their boisterous assayes, and stood in the sirength that this Emperor first laid it, (as Speed and others ob∣serve.) And for these blessed fruits of this prime Nursing Father of Gods Church, he had then, and ever after, these most Glorious Titles conferred on him by the Christians, and Eccle∣siastical Writers, Most Blessed Emperour, most Pious, Sacred, Divine; Most happy Redeemer and Restorer of Romes City, and the whole World from Paganism, Tyranny, Persecu∣tion, and founder of the Churches Peace. Which those shall ne∣ver enjoy, who labour to demolish and extirpate what h•• thus founded and established.

5ly. God hath blessed our Church and Isle (as Io. Capgrave in his Prologue, Sir Hen. Spelman in his Epist. Dedicatory to his Councils, and the Author of Fasciculus Temporum record) with more Kings & Queens, who for their extraordinary Piety, incredible Zeal, liberal Alms, manifold works of Mercy, incomparable Humili∣ty and contempt of the World, their munificent, magnificent and ad∣mirable

Bounty to the Ministers and Saints of God, and in building, adorning, endowing Churches with Tithes and Glebes, and some of them for suffering Martyrdome for defence of Religion by Pagan Invaders, were justly Reputed and Kalendred in the Church of God, for Saints (though infected with some superstiti∣tions of those blinder times, which the age wherein they lived may excuse, and their other vertues over-ballance and delete,) than any other Isle, Region or Kingdom throughout the world, how Great or Populous soever. There being no less than Twelve of our antient Saxon Kings Crowned with Martyrdom by Infidels; and Ten of them Canonized for Saints for their transcendent Holiness; and no less than thirty Kings and Queens within 200 years space, who laying down the Height of their worldly Power, Crowns and Glory, that they might gain beaven by force, betook themselves to a devout, retired religious Life, (accor∣ding to the devotion of those times) in some private Mona∣steries (for the most part builded and endowed by them∣selves) or else went as Pilgrims to Rome, then reputed famous for Her Piety. Besides multitudes of the Royal Progeny who followed their examples both in their Piety, Charity and Bounty to the Church. And amongst others of our antient Kings, King E••helwolfe gave not only the Tenth out of all his goods and Chat∣tels, but likewise of all the Lands and Houses of his whole Realm to the Church. His Sonne, incomparable a King Alfred (founder, or at least b Restorer and Enlarger of our fa∣mous Ʋniversity of Oxford) though he was for the most part taken up with Warres and Military affairs by reason of the Danes invasions, fighting no lesse than 52. set battels with them (for the most part with glorious success) yet out of an Ardent zeal to God, in emulation of Zacheus, he gave no lesse than half of his annual Rents (and spoils of war besides) in pious uses; to wit, for relieving the poor both at home and abroad, for maintaining, rewarding Scholars, Ministers, building schools of Learning, maintaining professors of divers Arts and Sciences in them, especially in Oxford, and devoted no lesse than the third part of his time (to wit, eight hours every natural day) to his sacred studies and devotions; Besides the time he spent in his Military imployments, Civil Government, and enacting

Laws of most excellent use by advise of the wisest men, which have continued ever since. So as Asser Menevensis, (in Egerci∣tuesse) in his life, Spelman and others give this Brief Cha∣racter and Encomium of his Excellencies,

O Stuporem omnium aetatum Aluredum! cujus dum Religionem intu∣emur, nunquam exiisse videatur Monasterio: Dum Bella & Militiam, nullibi versatus fuisse unquam nisi in Castris: dum Scripta ejus & Lucubrationes, vitam trans••isse in Aca∣demia: & dum Regni Populique sui administrationem, ni∣hilo unquam studuisse, nisi in Foro & Senatu, Justitiae pro∣movendae, Legibusque bonis Sanciendis.

Of which good Laws of his (extracted out of the Old and New Testament for most part) a this for the due payment of Tithes and Oblations to Ministers was one, cap. 38. DECIMAS Primigenia & adulta tua DEO DATO. O that all those Militarie victorious Commanders who boast of like victo∣ries as he obtained, would imitate him in these his Vertues, Bounty, Liberalitic, both to our Universities, Scholars, Mi∣nisters, and promulging Edicts for the due payment of their detained Tithes and Dues! and then they should be Chro∣nicled for SAINTS INDEED, as well as the forenamed Kings, of which there was not one in three in former A∣ges (as Sir Henry Spelman observes) WHO DID NOT A∣DORN, AUGMENT & ENRICH THE CHURCH IN SOME THINGS, even during their very wars, instead of making a mere prey and spoyl of her (as some late SAINTS have done) to maintain the warres and enrich themselves. In which Sacrilegious Rapines, if any shall persevere to the utter ruine of the remaining Glebes, Tithes, Maintenance of all our Ministers and Churches too (the prime Honour of our Nation, a ECCLESIA, Faemina, Lana) as some have designed, and would engage them to do, to render our Religion, Nation, and those who shall give their Votes thereto for ever execrable; Let them take heed, that instead of inducing the Ministers and godly people really fearing God, throughout our three Nations, to forget Mo∣narchy, and be in love with their New Military Government, they do not necessitate them, and most others too thereby, (by comparing their Irreligious Church▪ Robberies, and Sacri∣legious

Rapines against the very Laws even of War and Conquest it self in an Enemies Country, and detestable to very Hea∣thens, as b Grotius proves at large) to love and honour Kings and Monarchs more than ever, as the only Nursing-Fathers to Gods Ministers, Church, People, under the Gospel; and to esteem others not comming in by the Door into the Sheep∣••••ld, but climbing up by Storm some other way, to be but Theeves and Robbers; who come not but to Steal, Kill, and to Destroy, whatever the Bounty, Piety, and M••nisicence of these and other our Kings, have built and setled on the Clergy for Gods Honour, and maintenance of his worship, and thereby engage them so to act, speak, and peremptorily resolve, as all the Israelites and Godly Levites, Priests, People, twice did in a like case, 2 Chron. 11▪ 13, 14, 15, 16, 17. & 1 Sam. ••. 3, 5, 19, 20.

If any here object, these Kings and Queens were more Popish, Superstitious, than really Religious; Admit they were ••n some things, (as too much doting upon Monkery, not Monarchy, or worldly wealth or Power, which some condemn in others, when most guilty of and applauding it in themselves) yet their very Bounty and profuse munificent Building Monasteries and Nunneries, (whereof a King Edgar alone built no less than 47. endowed them with large Revenues, and intended to make them up 50. had he lived,) be∣sides what they bestowed in building, adorning, endow∣ing, maintaining all Cathedral and Parish Churches and Cha∣pels, for the support and honour of their superstitious Religion, should eternally shame all those pretended Saints, who will be at no cost at all to maintain and propagate what they now call the True Religion and the faithfull Ministers of the Gospel, but instead thereof, will by mere Force and Rapine against all Rules of Law, Justice, Piety, Equity, and war it self, plunder (if they can) the remaining Materials and Fabricks of our Churches, which those Kings or their Suc∣cessors, and other antient Benefactors built for Gods Ho∣nour, and the small surviving Lands, Rectories, Glebes, Tithes, Pensions, Dues, which our Ministers yet enjoy, by their sole Bounty, Piety, Gift, Laws, without any real charge, injurie, oppression, or obligation to any Mortals

now surviving them. But to take off the stain of Popery wholly from our Kings, which was no disparagement to their commendable Charity and Bounty; Consider in the sixth place, that God hath honoured us with the first Chri∣stian King in the Universe a Henry the 8th. who durst not on∣ly question, but by Publick Laws and Statutes abolish and renounce the Popish usurped Antichristian Power, and with it all Popish Shavelings, Abbots, Priors, Monks, Nunnes, and many Popish Doctrines, Ceremonies; and restored the People to the use of the Holy Scriptures in their own Native Language: Whose example encouraged other Kings, Princes, Churches to do the like. Who though he seised upon Abby Lands, as given to mere Superstitious Persons, Orders, Ʋses, repugnant to Gods word, and the Popes mere Creatures, and Supporters; yet he con∣tinued the Lands, Glebes, b Tithes, and Maintenance of the Bishops and other Ministers, and augmented i•• and our Ʋniver∣sities Revenues also out of the Abbies Spoyles, which yet could not exempt him from the publick censure of some Protestants, for selling or rteaining most of their Lands and Impropriations for his own use, which (say they) he should have rather converted to other lawfull sacred uses, according to the will of the first Donors. And Mr. a Purchas writes,

That the Monks unrighteous coveting, and the Popes appropria∣ting of the Tithes of some Thousands of our best Benefi∣ces unto Abbies and Monasteries, and robbing the Ministers of them to whom only they were given by God himself, and the first Donors for their Maintenance, to the great prejudice both of the Ministers and People, was one prin∣cipal cause, that by a Divine Judgement and Providence (beyond all mens expectation) the Pope and they were both suppressed together on a suddain, even by him who not long before had justified his usurped Supremacy a∣gainst Luther, and for which he had received this ominous Title from the Pope DEFENDER OF THE FAITH

God grant our New Defenders of the Faith, do not as ill •••• quite those Persons, Powers, who first commissioned them, with their Arms to defend our Faith, Church, Religion, against Iesuites, Papists, and their Confederates in the Field, as King Henry did the Pope after this new Mo••••o. 7ly. That ou••

God blessed, honoured us with the first b incomparable Protestant King in the world, (no Papist, but a REAL SAINT, beyond any of his years in this or former A∣ges) even young KING EDWARD THE SIXT: the first King I read of, who by publick Laws and Statutes sup∣pressed, banished all Popish Pictures, Ceremonies, Superstitious Mo∣numents, Practices, Abuses throughout his Dominions, and esta∣blished the true worship, Service, Sacraments, Ministers and Ministry, and Gospel of Christ throughout his Dominions: for which all Ages shall call him blessed: no waies embesselling, or diminishing the Churches Glebes, Tithes or Revenues, and enacting a New excellent Law c for Tithes recovery when detained. But God taking him suddenly from hence to a bet∣ter Kingdom, and his Successor Queen Mary, defacing, defor∣ming his blessed Reformation, and restoring both the Pope and Popery again, almost to its former height, except in point of Monkery, which the defacing of the Monasteries pre∣vented, 8ly. God then blessed our Church and Kingdom with an unparallel'd Protestant Princesse, Queen d Elizabeth, a Nursing Mother to the Church, who demolished the whole Body of Popery, with the Popes revived usurpations again by publick Acts; established the reformed Religion again in greater beauty and purity than at first; banishing all Jesuites and Seminary Priests as Traytors, restored the exiled Ministers of the Gospel suffering for Religion, rewarding them with the rechest Bisho∣pricks and Church-Preferments, and planting a faithfull, painfull, preaching Ministry by degrees in most dark corners of her Dominions, endowed them with a setled competent maintenance, which our subse∣quent Protestant Kings continued to them and their Successors with∣out diminution. All which considered, we of this Isle may with much thankfulnesse to God, and honour to our Princes, without flattery averr before all the world, That the fore∣cited Prophecies of Kings being Nursing. Fathers, and Queens Nursing-Mothers to the Church (and specially Kings and Queens of this Isle) have been more really accomplished in the Kings and Queens of this our Island, than in the Kings and Queens of any other Isle, Kingdom, or Nation whatsoe∣ver throughout the world, and God grant that those who

shall succeed them in any other New modelled-form of Go∣vernment may not prove such Step-Fathers and Step-Mothers to our Churches and Ministers, as to demolish the one, and strip the other quite naked of all that former Livelihood, and remaining small Revenues, which they yet enjoy by our Princes Grants, Gists, Charters, Laws and Favours on∣ly; and thereby give all Godly Ministers, and people too in our Nation, just cause to cry out with wringed hands, weeping eyes, and bleeding hearts, in the Prophets words, Hosea 10. 3, 4. For now they shall say, We have no King, because we feared not the Lord, What then should a King do to us? (or amongst us,) They have spoken words, Swear∣ing falsely in making a Covenant: Thus Iudgement springeth up as Hemlock (one of the deadliest Poysons to destroy men) in the fields. Or else to speak in Solomons language, to the same effect, Prov. 28. 2. For the transgression of a Land many are the Princes thereof (as our Land had never so many Transgressions and Princes too as now,) But by a Man of Vnderstanding and Knowledge (and where is such a one to be found, to a stand up in a Gap?) the state there∣of shall be prolonged: Now the Lord raise up such a Man, or Men; lest God say to our Nation and all Grandees in Power, as he did once to the prophane wicked Prince of Israel, whose day was come, Ezech. 21. 25, 26, 27. Remove the Diadem, and take off the Crown; this shall not be the same: Exalt him that is Low, and abase him that is High: I will overturn, overturn, overturn, (Church, State, Laws,) and it shall be no more, untill he come whose Right it is, and I will give it him.

To prevent these treble, fatal over-turnings, with the wiping and turning of our Jerusalem UPSIDE DOWN like a Dish (a certain Fore-runner of a Churches, Nations ruine, 2 Kings 21. 13. Psal. 146. 9.)

I shall now in the last place present the whole Nation with a brief Catalogue of those manifold Laws, Statutes, which our Kings have successively made in their Great Coun∣cils and Parliaments, almost from the very first establishment of Religion in our Island, for the due payment of Mini∣sters Tithes by coercive. Means, Forfeitures, Penalties, in case of

willfull detaining, or neglect in paying all or any part of them at the times appointed; which those who please, may b peruse in C••ronicon Johannis Brompton, Mr. Lambards Archai••n, Sir Henry Spelmans Councils, Mr. Fox his Acts and Monuments, John Bridges his Defence of the Government of the Church of England, Book 16. p. 1350. Our Statutes at large, and Mr. Rastals Abridgement of Statutes, Title Tithes; which Laws being well known to most learned men, are therefore needlesse fully to transcribe. The first of them is the forecited Law, Decree of the Council of Calcuth, under King Oswald and O••••a, An. 787. of famous King Alfred, Anno 787. of King Alfred and Gutburn the Dane, cap. 9. De Deci∣mis Deo Debi••u, about the year 890. of King Edward the elder and Gutburn: Anno 905. (or 906. as some) Cap. 6. (in some c. 9.) DE DECIMIS ET CENSU ECCLI∣SLE RETENTIS: of King Aethelstan; made in the famous Council of Gratelean: An, 928. cap. 1. DE DECIMIS REDDENDIS, tam ex Animalibus quam de fructibus terrae; which this King himself duly paid, and then enjoyned all his great Offi∣cers and People duly to render: of King Edmond: An. 944. c. 2. concluding, Qui non solverit, ANATHEMA ESTO. Of famous King Edgar, Anno 967. c. 3. DE DECIMIS, & Canon 54. of the Kings and Presbyters of Northumberlana, made a little after that time: Lex 51. of King Aet••elred, An. 1012. c. 1, & 4. of King Knute the Dane, An. 1032. c. 8. (but 15. in some Copies) De Decimis reddendis, &c. 11, & 17. and a Statute law against obstinate Detainers of Tithes, there stiled JURA ET DEBITIONES DIVINAE: of King Edward the Confessor, about the year 1060. confirmed verbatim by William the Conquerour, in the fourth year of his Reign, c. 8, 9. (forecited) To which may be added the Great Charters of King Henry the first, and King John recorded in a Matthew Paris, ratified by King Henry the 3d. in his Magna Charta, c. 11. made in the 9th. year of his Reign, b confirmed by above 37 Acts of Parliament since, in many successive Parliaments. That the Church of England shall be free (now in greater Bondage than ever) and shall have all her whole Rights and Liberties inviolable, (never so much violated, diminished as now, notwithstanding all Oaths,

Laws, Covenants, Declarations, Protestations lately, and all c antient Solemn Curses and Excommunications annually made against the Infringers thereof, 13 E. 1. 17 E. 3. & 14. 2 H. 4. c. 4. Enacting the Cistertian Monks to pay Tithes to Ministers and Evangelists notwithstanding any Buls of Exemption from the Pope, which the King and Parliament declared to be void, and that the Prom••vers or Executors of any such Buls shall be attainted in a Prae∣munire. It appears by the Parliament Roll of 2 H. 4. nu. 40. This Act was made upon the Petition of all the Com∣mons; which, because not extant in print, pertinent to the present business of Tithes, and unknown to most, I shall here transcribe at large.

May it please our most gracious Lord the King, to consider, That whereas time out of mind the Religions men of the Order of the Cistercians, of your Realm of England, have paid all manner of Tithes of their lands, tenements, possessions, let to farm, or manured and occupied by other persons besides themselves, and of manner of things tithable being and growing upon the same lands, tenements and possessions, in the same manner as your o∣ther Lieges of the said Realm; Yet so it is, that of late the said Religious have purchased a Bull from our Holy Fa∣ther the Pope, by the which our said Holy Father hath granted to the said Religious, That they shall pay no Tithes of their Lands. Tenements. Possessions, Woods, Eattel, or any thing whatsoever, although they are or shall be leased or farmed, notwithstanding any Title of Prescription or Right acquired, or which hereaf∣ter may be had or acquired to the contrary. The which Pursute and Grant is apparently against the Laws and Customs of your Realm, by reason that divers Com∣positions real, and Indentures are made between many of the said Religioius, and others your Lieges of the prise of such Tithes, and also by reason that in divers Parishes, the Tithes demanded by the said Religious by colour of the said Bull, exceed the fourth part of the value of the Benefices, within whose limits and bounds they are; and so if the said Bull should be executed (much more the late Peti∣ons against all Tithes and coercive Maintenance for Ministers c••n∣descended

to) as well your dreadfull Majesty, ••s your Lieges Patrons of the said Benefices, shall receive great losses in their Advowsons of the said Benefices, and the Co∣nusance which in this behalf appertains, and in all times hath belonged to your Regality, shall be discussed in Court Christian, against the said Laws and Customes: besides (pray mark the prevailing reason) the Troubles and Commotions which may arise among your people by the motion and execution of such Novelties within your Realm. That hereupon by assent of the Lords and Commons in this present Parliament, you would be plea∣sed to ordain, that if the said religious, or any other, put or shall put the said Bull in execution, shall be put out of your Protection, by due Process made in this behalf; and their goods forfeited to You, lost, and that as a work of Charity. Which Petition being read and considered, was answered in the words following. It is accorded by the King and Lords in Parliament, That the Order of the Cistertians shall be in the state they were before the time of the Bull purchased, comprised in this Petition, and that as well those of the said Order, as all others Religious and Secular of what estate or condition soever they be, who shall put the said Bull in execution, or shall hereafter take advantage in any manner of any such Bulls already purchased, or to be purchased, shall have Process made a∣gainst them and either of them by sommoning them within a moneth by a Writ of Premunire Facias. And if they make default or shall be attainted, that they shallbe put out of the Kings Protection, and incur the peines and forfei∣tures comprised in the Statute of Provisors, made in the 13. year of King Richard. And moreover, for to eschue many probable mischiefs, likely to arise in time to come, that our said Lord the King shall send to our Holy Fa∣ther the Pope, for to repeal and annal the said Bulls pur∣chased, and to abstain to make any such Grant hereafter. To which Answer the Commons well agreed, and that it should be made into a Statute.

From which memorable Record, I shall desire Iohn Canne, and all his ignorant deluded Disciples, who cry out a∣gainst

Tithes, and the payment of them as Popish, to ob∣serve,

1. That all the Commons of England in this Parliament, even in times of Popery, together with the King and Lords, resolve the quite contrary: That the exemption of any or∣der of men from payment of their due and accustomed Tithes is Popish, and that the Pope was the first and only man, who presumed by his Bulls to exempt men from pay∣ment of due and accustomed Tithes to their Ministers.

2ly. That Popish Friers of the Cistercian Order (not Godly Saints abhorring Monkerie and Poperie) were the first men who sued for, procured and executed such Ex∣emptions from the Pope; (and that merely out of Covetous∣ness, against the express word and Law of God, as our John Salisbury de Nugis Curialium, l. 7. c. 21. and our Arch-deacon of Bathe a Petrus Blesensis observe, who tax them for it.) And therefore the petitioning, writing, endeavouring to procure a like exemption from the payment of antient and accustomed Tithes to our Ministers, must be Popish and Monkish likewise, infused into our New lighted Saints by some Popish Monks and Jesuits disguised under the notion of New-lights, Seekers, Anabaptists, &c.

3ly. That they declare this Bull, though granted by their Holy-Father the Pope (whose Authority and esteem was then very great) to be against the Laws and Customs of the Realm; and thereupon repeal, null it for the present, and provide against the grant of any such Bulls for Non-payment of Tithes for the future, and make the Procurers and Executi∣oners of them subject to a Praemunire: Such a transcendent Crime and Grievance did they then adjudge it, to seek or procure the least exemption from payment of Tithes from any earthly Powers, yea from their very Holy Father the Pope himself, then in his highest Power.

4ly. That they resolve, the exemption from Tithes though amounting but to a fourth part in every Parish, would prove a great prejudice to the King and all other Patrons in their Advowsons; to the Lessors and Farmers of Tithes, to the incumbents and people; and that the moving of such Novelties might occasion great Troubles

and Commotions within the Realm. And will not then the abolishing of all Tithes in every Parish, to the prejudice of the Patrons, Ministers, (yea and people too, as I shall prove anon) the scandal of most godly men, undoing of thousands of families, and confounding all Parishes, and order in them, now much more do it, in these dangerous generally discontented times, instead of setling Unity, Ami∣ty, Peace, and propagating the Gospel, as some pretend? Let those whom it most concerns consider it at their leisure, lest they repent too late.

The next printed Statute for the payment of Tithes, is 27 H. 8. c. 20. which in the preface gives this true Character of, and fixeth this brand of infamy upon Tithe detainers, Forasmuch as many evil disposed Persons (such are they justly branded for by this Act of Parliament) have attempted to withhold their Tenths, as well predial, as personal, and have also contemned and disobeyed the Decrees of Ecclesiastical Courts of this Realm, &c. Therefore it enacts, the Civil Magistrate and Justices shall imprison such till they pay their Tithes. After which followes a special Statute for payment of Tithes in London, 27 H. 8. c. 21. confirmed, enlarged by a Statute and Decree too, 37 H. 8 c. 7. thus prefaced, as if purposely pen∣ned for these times; Whereas divers and many persons inha∣biting in sundry Counties, and Places of this Realm, and other the Kings Dominions, not regarding their duties to Almighty God, or to the King our Soveraign Lord, but in some years past more contemptuously and commonly Presuming to infringe the good and wholsome Lawes of this Realm and Gracious Commandments of our said Soveraign Lord, than in times past have been seen or known: have not let∣ted to substract and with-draw the lawfull and accustomed Tithes of Corn, Hay, Pasturage and other sort of Tithes and Oblations commonly due, &c. After which it provides a remedy by coercive means against the detainers, refusers of Ministers Tithes.

The last and fullest Statute for payment of Tithes of all sorts, and setting one Predial Tithes, truly, justly, and with∣out fraud or guile, as hath of right been yielded and paid, made▪ not by Papists, but our most religious first Protestant

Parliament, and King upon the beginning of Reformation, and when Popery was ejected, is, 2 E. 6. c. 13. intituled, AN ACT FOR THE TRUE PAYMENT OF TITHES, under pain of forfeiting the treble value, &c. recoverable by an ACTION OF DEBT, &c. at the Common law. What judgements have been given upon these Statutes in our Kings Courts from time to time, you may read in Brook, Fitzherbert, and the Year-books in Ashes Tables, Title DISMES; and in Sir Edward Cooks 2 Institutes, p. 639, to 662. To these I might subjoyn the late Ordinances of the last Parliament of 17 Caroli, concerning Tithes and Aug∣mentations of Ministers Livings, like to end not only in the Diminution, but total Annihilation and Substraction both of their Augmentations, antient Glebes, Tithes, Dues. The Con∣stitutions of our Clergy in their Convocations under our Kings, recorded in Lindwood, John de Aton, Willielmus de Burgo, and others, prescribing the due payment of Tithes under pain of Excommunication, and other Ecclesiastical censures; as like∣wise the Resolution of our Judges concerning the Right of Tithes, and a that no Lay-man by our Laws can prescribe to be exempled from payment of Tithes, or lay any original claim unto them: with the Laws of forein Kingdoms, as well Civil as Ecclesiastical, for the due payment of Tithes; whereof you may find store in Fredericus Lindebrogus: Codex Legum An∣tiquarum, p. 674, 675, 703, &c. Capitularia Caroli Magni & Ludovici; in Brochellus, Decret. Ecclesiae Gallicanae, l. 6. tit. 8. De Decimis: in Binius, Surius, and others in their Col∣lections of Councils: But for brevity sake I shall cite only the Constitution of the Emperour Frederick for the payment of Tithes in the Kingdom of Sicilia, which is short and very pertinent, b Constitutionum Sicularum, l. 1. tit. 7. Lex 1. which runs thus,

Quamò caeteris terrae Principibus munifica dextra Salvatoris in Temporalibus Nos praefecit, tantò saltem Iuris naturalis in∣stinctu ad antedicta strictius obligamur; cum etiam veritate dicente, cui amplius creditur, amplius exigatur. Quod in nostrae mentis intrinseca meditatione solicita revolventes, & illud etiam at∣tendentes, ☜ Quod divino Decimarum, quarum Debitum ex utriusque Testamenti Tabulis confirmatur, (Let all

Tith-Oppugners observe it,) tan••i in Ecclesia Dei petidatior redditur, quan••ò Decimalis obligatio de bonis hominum, A DAM∣NO REPUTATUR: Officialibus nostris universis & singu∣lis praesentis Legis▪ auctoritato Mandamus, ut DECIMAS IN∣TEGRAS, prout Regis Gulielmi tempore, praedecessoris nostri, vel ab Antecessoribus Officialibus & Bavilis exolutae fuerint, loco∣rum Praelatis exolvere, absque omni difficultate procurent. Nos enim, qui favente Domino inter homines sumus in praeeminen∣ti culmine constituti, quantum sine injuria Regalium possumus tol∣lerare ECCLESIARUM JURA, & praesertim earum quae in Regno consistunt, Quas sub Protectione nostra accepimus, et habemus, in nullo diminuere volumus, sed augere. Sub∣jectis etiam nostris indicimus ut Decimas quas de bladis et donis suis Antecessores eorum praedicti Regis Gulielni tempore praestituerunt, vener abilibus locis, Quibus Decimae istae deben∣tur cum integritate persolvant.

To which I shall only adde, That a Stephen King of Hungaria, under whom that Kingdom was first totally converted to the Christian Faith, as he built and endowed many magnificent Churches for Gods worship at his own cost, so he enacted this good Law for the payment of Tithes, That he who refused to pay his Tithes should forfeit the 9. parts to the Minister, and he who should steal the Tithes should be reputed a Thief. Si cui Deus Decem dederit in Anno, DECIMAM DEO DET. Et si quis Decimam suam abscondit NOVEM SOLVAT. Et si quis DECIMATIONEM Episcopo separatam furatus suerit, DIJU∣DICETUR UT FUR; ac hujusmodi compositio tota pertineat ad Episcopum. And. c. 1. De Statu Ecclesiastico, & veneratione Domus Dei: He enacted this good Law against the Invasion and Alienation of the Churches possessions (about the year of Christ 1000.) Quisquis fastu superbiae elatus, Domum Dei du∣cit contemptibilem, & possessiones Deo consecratas, atque ad hono∣rem Dei sub Regia immunitatis defensione constitutas, inhoneste tractarit, vel infringere praesumpserit, Quasi invasor et viola∣tor Domus Dei excommunicetur. Decet enim, ut indignationem ipsius Dom. Regis sentiat, cujus benevolentiae contemptor, & constitu∣tionis praevaricator existit: Nihilominus tamen Rex suae concessionis immunitatem, ab hominibus ditioni suae subjectis illaesam conservari

praecipiat, assensum vero non praebeat improvide affirmantibus, non debere esse res Dominic••s, id est, Domino Dominantium traditas; Itaque sub defensione Regis sit, et sicuti suae propriae haereditati, ma∣gisque advertat. Quia quantò Deus excellentior est hominibus, tanto praestantior est Divina causa mortalium possessione. Quocirca deci∣pitur, quisquis plus in propriis quam in Dominicis rebus gloriatur: Quarum Defensor et Custos divinitatis Constitutiones diligenti cura non solum eas servare, sed etiam multiplicare debet. Si quis igitur insanus importunitate illa quae diximus praestantior a quàm sua defendere oportet & augmentare. Si quis igitur insanus importunitate improbitateque sua, Regem a recto proposito perver∣tere tentaverit, nullisque remediis mitigari posse visus fuerit, licet obsequiis aliquibus & transitoriis sit necessarius, abscindendus ab eo projiciendusque est, juxta illud Evangelium, Si pes, manus aut occulus tuus scandilizat••te, erue eum & projice abs••te.

Since then Christian Emperors, Kings, Princes in Fo∣rein parts, and our own Kings and Parliaments in and by all the forecited Laws and Statutes yet in force, have esta∣blished Tithes and other Duties on our Clergy and Mini∣sters of the Gospel, and thus publickly branded the negli∣gent or wilfull detainers, sustractors of this just Debt and Duty (prescribed by our Laws, with Warrant from the Old and New Testament) for evil disposed persons, not regarding their duty to Almighty God (which therefore none who claim their Power from, or for God, should now regard or coun∣tenance in the least degree) enforcing them by actions at Law, Imprisonment, payment of treble Dammages, excom∣munications, and the like coercive wayes to render to them Tithes at last to their loss; Why Christian Magistrates should not still enforce the obstinate detainers of Ministers Tithes, and defrauders of them in their just Dues, and me∣rited rewards for their Ministery, as hath been formerly practised in all ages and places too; Let all Anti-tithers (who would be Lawless, as well as Titheless and Godless) re∣solve me when they can: and if they deem themselves above all humane Laws and Penalties (so long as they wear their swords by their sides) for defrauding our Ministers of their lawfull Tithes and Dues, let them then chew the cudd upon this Evangelical Precept, backed with the strongest coercive

power both in Heaven and Earth, 1 Thes. 4. 6. Let no man go beyond, or defraud his brother (much less then his Minister) in any thing (therefore not in Tithes due by Divine and humane Right) mark the reason: Because that the Lord is the avenger of all such things, as we have forewarned and testified. And what vengeance God will take of such who defraud their Brethen and Ministers of their debts, and necessitate them to sue them at the Law, to recover their Rights: he▪ resolves, in the 1 Cor. 6, 7, to 11. Now there∣fore there is utterly a fault among you, because you go to Law (to wit before Heathen Judges, or without just cause) one with a∣nother, (the greatest if not only fault being in the Defrauder and Detainer) why do ye not rather take wrong? why do ye not rather suffer your selves to be defrauded? Nay why do you wrong and defraud, and that your Brethren? and which is more, rob your Ministers; yea, but what harm or punishment will follow on it? Mark it, O all ye Saint-seeming Hypocrites, who are guilty of it! Know ye not, That the unrighteous (who thus wrong and defraud their Brethren and Ministers, which is worse) shall not inherit the Kingdom of God? Be not deceived: neither Theeves, nor covetous (and such are all those who rob and defraud their Ministers of their Tithes and Duties) shall not inherit the Kingdom of God: no more than Fornicators, Idolaters, &c. with whom they are here coupled. Let all those then who are guilty of this damning sin, which disinherits them of Gods Kingdom, now seriously repent and reform it, with all such, who have abetted or confederated with them herein, that so I may adde with the Apostle in the next words, And such were some (nay all) of you; but ye are washed, but ye are sancti∣fied, but ye are justified in the name of our Lord Jesus, and by the Spi∣rit of our God.

And now to cloze up this Chapter, I shall desire all Anti-Tithers who have already in their heady Resolutions, resolved to abolish, not only all our Ministers Tithes, and antient Dues established by the Lord himself in the Old and New Testament, with all the forecited Laws, Statutes, Ordinances for the true and due payment of them, but all other coercive maintenance for their future subsi∣stence

if not their very Rectories, Glebes, and Fabricks of our Churches (devoted for a prey by divers) sadly and se∣riously to consider these ensuing particulars.

1. That herein, they shall shew themselves, not only worse by thousands of Degrees than our forementioned Kings and Queens, who built and endowed our Churches with Glebes, Tithes, and a liberal Maintenance; and worse than the most of all their Ancestors; Protestants or Pa∣pists, who have hitherto continued, confirmed, established them by successive Laws; but even worse than the worst of Turks and Insidels; who alwaies heretofore, and at this very day, have and do allow their Mahometan and Pagan Idolatrous Priests in all places, a liberal, competent setled Salarie, and erect magnificent Temples to Mahomet and their Idols, ex∣ceeding most of our fairest Christian Churches both for beauty and number, as you may read at large in a Pulchas Pilgrimage, A∣lexander ab Alexandro, Hospinian De Origine Templorum, and others. And to give you one instance for all, There are no lesse than 700 Moschees or Saracinical Temples in Fesse, (a Mahometan City in Barbary) the chief whereof is Carven, being a full mile and an half in compasse. It hath 31 Gates, great and high: the Roof is 150 yards long, and 80 broad: the Steeple very high: the Ornaments rich and stately: Round about it are divers Porches, containing 40 yards in length, and 30. in breadth: About the Walls are Pulpits of divers sorts, wherein the Masters and Priests of their Law, read to the People such things as they think pertain to their Salvation: The Revenue of this Tem∣ple alone, Anno 1526. was no lesse than 200. Duckets a day, of old rents. The chief Church in Morocco is bigger, though not altogether so fair as that of Fesse, and hath a Tower so high, that the Hills of Azafi being 120. miles distance may be seen from thence, (as b Leo c Purchas, and d Heylin write) These Temples and others are adorned with marble Pil∣lars, and curious Mosaicks, carved works of all sorts: Their Priests and Readers of the Law have a liberal Stipen••, with Books and lands likewise allowed them, and are had in very high estima∣tion and Reverence, both with their Kings, Magistrates, People; the Califfs there receiving likewise the tenth Measure of Corn yearly from the People: Besides which Tenths they have

many Colleges and Schools of Learning very Majestically built and richly endowed. Those therefore who pretend themselves Saints of the highest New form, and yet would deface the beautifull Churches our pious Ancestors erected for Gods worship, & strip our Ministers naked of all Glebes, Tithes, set∣led Maintenance, so as they shall not be able to live comfor∣tably, and provide for their Families, have in truth denyed the Faith, and are worse than these Turks and Infidels, 1 Tim. 5. 8.

2ly. That hereby they shall make both our Religion and Nation to stink in the Nostrils of all forein Protestant Churches, Papists, Turks, Infidels; who by the very light of Nature have condemned Sacrilege and Church Robbers: Acts 19. 37. Give extraordinary advantage to Jesuites, Papists and other Atheistical Seducers, to reduce the People either to Popery or mere Atheism: Give all the Enemies of God and our Religion occasion both to rejoyce and blaspheme; and extraordinarily scandalize and grieve the hearts of all true Godly Ministers, and Protestants really affected to our Reli∣gion, throughout our three Nations.

3ly. That they will herein exceed all our late suppressed Prelates and their High Commission Courts in Tyranny, Cru∣elty, Injustice, by undoing all or most of our Godly Mini∣sters and their Families at one fatal blow; instead of relie∣ving them in their present Necessities under which many of them sadly groan, by depriving them of their Livelihood, without any legal Conviction of the least crime, but only that they are Ministers of the Gospel, and receive Tithes; and thereby draw upon their Heads, not only the cryes and cla∣mours of these oppressed ones here, with all the formention∣ed Curses and judgements denounced against Tith. Detainers, but also that sad irrevocable sentence of Condemnation be∣fore Christs Tribunal at the last day, Matth. 25. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels; for I was hungry and ye gave me no Meat, I was thirsty and ye gave me no Drink, I was (not) a Stranger, (but your Minister) and ye took me not in, (but cast me and mine out of those Rectories and Bene∣fices your Ancestors gave and setled on me,) naked, and ye cloathed me not, nay stripped me naked of all my cloathing

and Livelihood, and would neither relieve, nor maintain me your selves, nor permit others to do it, in an antient le∣gal way; And then what can you answer, or to whom can you resort for protection, from this inevitable just Charge and Doom of Damnation for all eternity?

4ly. Consider seriously the exemplarie punishment execu∣ted upon Ananias and Saphyra, Acts 5. 1, &c. with that fear∣full judgement of retaliation denounced against all plunde∣ring Enemies of the Church of Christ, Isay 33. 1. Wo unto thee that spoylest, and thou wast not spoyled; and dealest trea∣cherously, and they dealt not treacherously with thee; when thou ceasest to spoyl, thou shalt be spoyled; and when thou shall make an end to deal treacherously, they shall deal treacherously with thee: Seconded by Obadiah 15. As thou hast done it shall be done un∣to thee, thy reward shall return upon thine own head. And if any fondly conceit, (as many do) that the Swords and Power of an Army shall bear them out against the Lord of Hosts himself: let them consider that of Psal. 33. 16. There is no King saved by the multitude of an Host, (themselves have seen it by late experience) neither is any mighty man delivered by great strength. Jeroboam the Idolatrous Usurper had an Ar∣my of no lesse than eight hundred thousand chosen men, to make good his usurped Title against Abijah Davids right Heir, yet when he had cast out the Priests of the Lord from their Suburbs and Possessions, and made him Priests for his Calves of the lowest of the people; he was vanquished by a far smaller Army, and no lesse than five hundred thousand of his forces slain in one dayes battel, and the Lord soon after smote him that be dyed, 2 Chron. 13 Ore••, Zeba, and Salmunna the Princes and Generals of the Midianites, when they entred into the Land of Israel to de∣stroy it, had an Army like unto Grashoppers for multitude, and they and their Camels were without number, Judges 6. 5, 6. Yet when they said,

Let us take to our selves the Houses of God in possession, they were totally routed by Gideon▪ and his 300. men having only Trumpets and Lamps: and perished at Endor, and became as dung for the earth, Judg. 7. & 8. Psal. 83. 9, 10, 11, 12. Senacherib invaded Judah with a victo∣rious and numerous Army, above treble the Number to any Ar∣my in our daies; Yet when he trusted to the strength of his

Army, and bid defiance to the God of Heaven (as those do now who oppugn and spoil his Ministers of their in∣heritance) God sent his avenging Angell, which cut off all the mighty men of valour, and the Leaders, and the Captains and one hundred fourscore and five thousand of his souldiers in one night, and when they arose early in the morning, behold they were all dead corps: so he returned with shame of face into his own land, and when he was come into the house of his God, his own Sonnes that came out of his own bowels, slew him there with the sword. 2 Kings 19. 35, 36, 37. 2 Chron. 32. 21. The two proud surly Captains with the fifty armed troopers at their heels, who came in a violent manner but to fetch down Eli∣jah the man of God from an hill to King Ahaziah, were destroyed with fire from Heaven, and the third Captain only saved, who fell on his knees before him, and be∣sought him for his own and his fifties lives, and used him like a man of God, without any rudeness or plunder,

2 Kings 1. 9, 10, &c. To lesson all souldiers and Captains now, to reverence Gods Ministers, and a do his Prophets no harm in their Persons, Callings or Estates: Else he who rebuked Kings, and miraculously slew those Captains and their Troopers for their sakes, will avenge their quarel now as well as in former ages. And if former victories and suc∣cesses have and do puff them so far up with pride or secu∣rity, as to think they may now reduce our Ministers like Conquered vassals to such poverty, as to enforce and make them eat the very crumbs under their Tables, insteed of feeding at their own; let them remember that one memorable President (wherewith I have quelled many usurping soul∣diers) of the greatest Conqueror and Abuser of Kings, I ever yet read off in the world, and Gods retaliation upon him for his Tyranny and inhumanity after the Conquest of no less then 70. Kings (and who now living hath conquered the tenth part of that number?) thus recorded to all Poste∣rity, Judg. 1. 5, 6, 7. And Iudab fought against Adonibezeck, in Bezeck, and they slew the Canaanites and Perazites. And Ado∣nibezeck fled, and they pursued after him, and caught him, and cut off his Thumbs and great Toes. And Adonibezeck said, three∣score

and ten Kings, having their thumbs and great toes cut off, have gathered their meat under my Table: As I have done, so God hath requited me; and they brought him to Ierusalem and there he died. It is very dangerous for any Conquerers to make ill Presidents of Tyranny or Rapine, because they have power in their hands to do it. Mark what a Wo and judge∣ment God denounceth against such, Mich. 2. 1, 2, 3, 4 Wo to them that devise iniquity upon their beds, when the morning is come they practise it, Because it is in the power of their hand. And they covet fields, and they take them by violence, and houses, and take them away: So they oppress a man and his house, even a man and his heritage (Nay Ministers now and their Heritage, as well as other mens) But mark what follows immediately. Therefore thus saith the Lord, Be∣hold, against this family do I devise an evil, from whence they shall not remove their necks, neither shall they be hauty, for this time is evil. In that day shall one take up a Parable against you, and lament with a dolefull lamentation, and say, we be utter∣ly spoiled; He hath changed the portion of my people as some now would change our Ministers) How hath he removed it from me? turning away He hath divided our fields, therefore he shall have none that shall cast by lot in the Congrega∣tion of the Lord. It is most perilous for any by meer Arbi∣trary Votes, will and violence to seiz on, change, divide any other mens lands, houses, inheritances, especially Gods Ministers; it will prove as bad as a cup of poison to them, they shall vomit them up again with a vengeance; And though their excellency mount up to the Heavens and their Head unto the Clouds; yet their triumphing shall be but short, and their joy but for a moment: They shall perish for ever as their own dung: They which have seen them shall say, Where are they? They shall fly away as a dream and shall not be found: The eyes which saw them shall see them no more, neither shall their place any more behold them, (mark the reason) because they have oppressed and violently taken away an House which they builded not. Job 20. 4. ••o 20. How much more the Houses, Glebes, Tithes of God and his Ministers? Let this sad con∣sideration then, perswade all turbulent, greedy, sacrilegious spirits to follow Dr. Gamaliels advice, (which many of

them have much pressed for a publick Toleration of all Re∣ligions, though now they would a extirpate all Ministers and their Tithes root and branch) recorded Acts 5. 48, 49. Re∣frain from these Men (and their Tithes too) and let them alone; for if they (and their tithes) be of God (as I have proved them) ye cannot overthrow them, lest haply ye be found to be fighters against God.

5ly. Let every of the chiefest now in Power, remember those many reiterated solemn Declarations, Protestations, Votes and Ordinances they have formerly made for the due pay∣ment and preservation of our Ministers Tithes and Augmentation of their incompetent Livings out of the Bishops and Delinquents Impropriations, and Deans and Chapters Lands; (for the most part other waies disposed notwithstanding) And what an high violation of publick Faith, Trust, Promises, Solemn Engagements, and an eternal Infamy and Dishonour it will procure to their Persons, Memories (in after Annals) and Posterities, if all these should now conclude in a general armed Depre∣dation, Abolition, Dissolution or Substraction of all their old Rectories, Glebes, Tithes, Dues, instead of new settled Aug∣mentations out of other dissipated Church Revenues formerly Voted for them.

6ly. Let all Changers and Innovators of our Funda∣mental Lawes and Ministers Maintenance, consider what prohibitions, Comminations and Judgements God hath proclaimed against, and inflicted upon such innovators and changers in his Word. Eccles. 10. 5, 6, 7, 8, 9. There is an evil which I have seen under the Sun, As an error which pro∣ceedeth from the Ruler: folly is set in great Dignity, and the Rich in low Place; I have seen Servants upon Horses, and Princes walking as Servants on the earth (but mark the issue) He that diggeth a pit shall fall into it: and who so breaketh an hedge, a Serpent shall bite him: who so removeth st••nes shall be hurt thereby, and he that cleaveth Wood shall be endangered thereby. The meaning of which Parabolical expressions is thus more clearly explained, Prov. 24 21, 22. My Son, fear thou the Lord and the King, and meddle not with those who are gi∣ven to change, for their calamity shall rise suddenly, and who knoweth the ruine of them both? That is, of the Changers & their Adherents joyning with them, by the revenging Justice

both of God and the King. My deceased Brother Burtons Sermons on this Text, Nov. 5. 1636. are worth all our Innovators reading. For which Sermons he and I joyntly suffered in the Star-chamber through our Innovating all-ruling Prelates malice, for discovering, oppugning those several Changes and Innovations they had made in the Ceremonies, Do∣ctrine of our Church, and High-Commission arbitrary pro∣ceedings, contrary to our Laws. Little did those Prelates think in that time of their domineering Power and Great∣nesse, that these changes of theirs, and unrighteous cen∣sures upon us for discovering and opposing them, would have so soon proved the very causes of their unexpected sudden calamity and ruine, according to this Text and cen∣sured Sermons; and of their High-Commission and Starcham∣ber Court too, wherein they prosecuted us; yet they really found they did so. What proved the calamity, and ruine of Strafford, Canterbury, and the old Council Table, but their unrighteous exorbitan•• Innovations and New Projects against our Laws, and old forms of Parliamentary Proceedings? What brought sudden unexpected calamity and ruine on the late King and Parliament too, (even by those who were raised, commissioned, engaged by Oaths, Protestations, and Solemn Covenants to defend and preserve them) but Gods Justice for some exorbitant Changes, and Fundamental, violent, illegal Innovations, whereof both were guilty? especially in the Militia; whereof the Houses endeavouring totally to di∣vest the King, without admitting him any share therein (which a bred the first fresh quarrel between them) as their only security and the Kings too: And now God hath made that very Mili∣tia the ruine of them both, and to assume both the Regal and Parliamental, Military and Civil Supreme Authority and Go∣vernment of the Nation and united Kingdoms too, wholly to themselves, and to dash in pieces that n••w minted Mock Parlia∣ment Power and Government themselves at first created; for those many notorious injurious Changes, Oppressions, Innovations of all sorts whereof they were deeply guil∣ty: And what other fatal Changes God may yet sud∣denly effect to the Calamity and Ruine of those who have been Chief Instruments in all these Changes, if

they ring THE CHANGES still, till they (a) have turned all things upside down, as the Potter doth his clay, and our very Ministers setled maintenance, with all Fundamental laws for the establishment of their and all others just Rights and Liberties, I leave to their own saddest Meditations, these Gospel Texts of Rom. 2. 1, 2, 3. and c. 12. 20, 21. (which I hope neither will nor can offend any Professors of the Gos∣pel) Therefore thou art inexcusable O man whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thy self, for thou that judgest doest the same things. But we know that the judgement of God is according to truth against them who commit such things: And thinkest thou this O man, that judgest them who do such things, and doest the same, that thou shalt escape the Judgement of God? Be not High-minded but fear: For if God spared not the Natural Branches take heed lest he also spare not thee, being a Wilde Olive Tree. And when they have meditated on these Texts, I shall fur∣ther importune all such of them who like the little Horn in Daniel 7. 24, 25, 26. that should be divers from the FIRST, and subdue THREE KINGS; and being elevated with that successe, should speak great words against the most High, and wear out his Saints, and think to change Times and Laws, advisedly to consider what there next follows That though the Laws and Times should be given into his hand, yet it will be untill a time and times and the dividing of times. And the Judgement shall sit, and they shall take away his Dominion to consume and destroy it unto the end. And then our Ministers need not fear their Ministry, Tithes, Glebes, nor the People their Iust Rights and Liberties, which otherwise are like to be lost, subverted, destroyed in the long, bloody, costly Contests and Wars for their De∣fence and Preservation.

Now lest any should pretend matter of Conscience or Rea∣son against the Christian Magistrates enforcing of Tithes true payment, by coercive Means and Laws, in these Tith-detaining sacrilegious times; or for the speedy Repeal of all our fore∣specified Laws and Ordinances yet in force to compel all De∣tainers of them to pay them duly under the several penalties therin prescribed; I shall endeavour to give a full satisfactory

Answer to all Arguments and Cavils of moment usually made against them, which are reducible to these four Heads.

Object. First, That there is no expresse Precept in the Gospel, nor any such penal Laws, enforcing the payment of Tithes to be found in the Primitive and purest times for 500. years after Christ; Therefore they are unlawfull, oppressive, un-evangelical, tyranni∣cal, antichristian; as Canne terms them, in his thundering empty voyce.

Answ. To this I answer, first, That there is no expresse Precept or President in the New Testament, for any strange High Courts of Justice, Martial, or other Courts of that Nature, for any Articles of War or penal Laws to put Souldiers or any others to death, or inflict punishments for any New High-Treasons, or Offences whatsoever. No Precept nor Presi∣dent that John Canne (a late Excise-man as divers report) can produce for the imposing or levying of any Excise, Imposi∣tions, Taxes, Customes, Crown-Rents, Tonnage, Poundage, Contributions, by any Distresses, Forseitnres, Imprisonments, sale of Goods, billetting of Souldiers on the People, and ar∣med violence now used by Souldiers, Excisemen, Collectors and other Publicans sitting at the Receipt of Custom, (where∣of I hear Iohn Canne is one, perhaps to Excise the Alehouses and Cannes there used for names-sake) all puny to and less warrantable by Gods Law and Gospel, than our Ministers Tithes. The Objectors therefore must find express Gos∣pel-Texts for all and every of these publick Duties, and the present wayes of levying and enforcing them, or else dis∣claim them, or their Objection against Tithes.

2ly. I have produced expresse Gospel-Texts warranting in the general coercive Laws, Sutes, Actions to recover Mini∣sters Tithes, as well as any other just, legal, publick or pri∣vate Dues, Debts, Rents, Lands, Possessions whatsoever. There∣fore the Objectors must either disclaim their Objection, or renounce all penal Laws, Sutes, and coercive Means whatso∣ever to levy or recover any other civil Rights, Debts or Du∣ties whatsoever, and introduce a lawless Anarchy and Confusion amongst us, for every one to cheat, defraud, rob, oppresse, disseise, spoyl, defame, wound, murder one a∣nother, without any penalty or redresse, except only

by Club-law, instead of a peaceable, just and righteous Government.

3ly. The reason why there were no coercive Laws for the payment of Tithes or Ministers dues in the Primitive Church for above 500 years was this, because Christians then were so zealous, ready, forwards to render them with an overplus, and to sell their very Houses, Lands, Possessions, E∣states, and lay them down at the Apostles and Ministers feet to maintain them, and relieve their poor Christian Brethren, witness Act▪ 2. 44, 45. c 4. 34, 35, 37. c. 5. 1, 2. 2 Cor. 11. 9. Phil. 4. 15, 16, 17, 18. Rom. 15▪ 26 and that memorable place, 2 Cor. 8. ••, to 5. where Paul records of the first Churches and Converts in Macedonia, how that in a great Tryal of Afflicti∣on (in times of heavy persecution their deep Poverty a∣bounded to the riches of their Liberality, for to their pow∣er (I hear them record) yea and beyond their power they were willing of themselves, praying us with much in∣treaty, that we would receive the Gift, and take upon us the Fellowship of the Ministring to the Saints, &c. The a New Te∣stament records, the exceeding readiness of the Pharisees to pay Tithes of all they did possesse, and of the smallest Seeds and Garden-Herbs of all kinds, to their Priests or Levites; which Christ himself approved, commended, with a these things ought ye not to have left undone; And b Philo a learned Jew, who lived under Claudius, in the Apostles daies, re∣cords as an Eye-witness on his own knowledge, That the Jews were so forward in paying their First-fruits and other Dues to their Priests, That they prevented the Officers demanding them, paid them before they were due by Law, as if they had rather received a benefit, than rendered any, both Sexes of their own readiness, bringing them in with such courtesi•• and thanks giving, as is beyond all expression (they are his very words:) And were they then lesse forwards think you, to render due Maintenance, (if not Tithes and First-fruits,) to the Apostles when they turned Christians? Surely no, for the forecited Texts in the Acts declare, they were far more bountifull than before, both to the Apostles and poor Saints, selling all they had to support them. The like zeal (even in the heat of persecution, under bloody Pagan Persecutors)

continued in all the Primitive Christians next after the A∣postles, who though persecuted, driven into Corners, impri∣soned, banished, and spoyled of their Goods, Lands, by plundering Officers, Sequestrators, Souldiers, as c Eusebius, and others re∣cord, yet every one of them out of his deep Poverty contributed eve∣ry Month, or when he would or could some small stipend for the main∣tenance of the Ministers and Poor (when they had no Lands to pay Tithes out of) of his own accord without any coercion: wit∣nesse a Tertullian (who flourished but 200. years after Christ) Modicum u••••squisque stipem Menstrua die, vel cum velit, et si modo volit, & si modo possit apponit, nam nemo compellitur, (there was no need when they were so free of their own ac∣cord) sed sponte con••ert. Haec quasi deposita pietatis sunt. And though their Monthly stipends in regard of their great Poverty were thus termed small comparatively to what they were before the Persecution, yet indeed they were very large, considered in themselves, as by the same Authors following words in this Apology, c. 42. appears, Plus nostra mise∣ricordia insumit vicatim, quam vestra Religio templatim: they bestowing more in a Liberal free way of Christian Chari∣ty in every Village towards their Ministers and Poor, than the wealthy Pagan Romans did in their Temples and Sacrifices for the Maintenance of their Paganism. In the 9th. general Persecution of the Christians about 273 years after Christ, or before, The b Governour of Rome told Saint Lawrence the Martyr (Arch-Deacon to Pope Xistus the 2d. and Trea∣surer of the Christians Oblations for the Ministers Maintenance and Poors relief) that the common Report then was, how the Christians did frequently cell their Lands, and dis••nherit their Children (like those in the Acts) to enrich the Mi∣nisters, and relieve the Poor, bringing thousands of Sestertii at a time to St. Lawrence, out of the sale of their Lands, so as their Treasury was so great that he thought to seise on it for a prey: Which their bountiful Liberality c Prudentius thus poeti∣cally expresseth,

Offerre fundis venditis Sistertiorum Millia, Addicta Avorum praedia Faedis sub auctionibus▪

Successor exhaeres gemit Sanctis egens Parentibus, Et summa pietasli credi∣tur Nudare dulces beros.

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What need then any Law to compel the Christians to pay Tithes or Ministers dues, when in the heat of Persecution, they were so bountifull to them and the Poor as thus vo∣luntarily to contribute their whole Estates for their sup∣port? Whose President if the Cavillers against our present penal Laws, Ordinances for Tithes would imitate, no Minister nor other voluntary Tith-payers would oppose their repeal. And though in these Primitive times of Persecution, the Christians being spoyled of their Lands and Possessions, could not pay Tithes in kind in most places, but were neces∣sitated to such voluntary Contributions as these, yet without all peradventure they held the payment of Tithes to Ministers in kind, a Divine Moral Duty, and in some places, and at some times (when and where they could) did voluntarily pay Tithes as a Duty for their Maintenance without any coercive Laws or Canons, upon the bare demand or exhor∣tation of their Ministers, by vertue of Gods own Divine Laws, as is undeniable by Irenaeus, l. 4. c. 34. who records, That the Christians in his time (being but 180. years after Christ) did not give lesse to their Ministers than the Jews did to their Priests by the Law of Moses, who received the conse∣crated TITHES of their people, but more, Designing omnia quae sunt ipsorum, all they had to the Lords use, Hilariter ac liberaliter ea quae non sunt min••ra: Giving chearfully and freely those things which were not lesse than Tithes, as having greater hope than they. And further confirmed by Origen, Homil. 11 in Numeros: Saint Cyprian, lib. 1. Epist. 9. De unitate Ecclesiae, the words of Saint Augustine, Hom. 48. Majores nostri ideo copiis abundabant, quia Deo Deci∣mas dabant; And the second Council of Mascin, An. 586. Can. 5. Leges Divinae Consulentes Sacerdotibus ac Ministris Ecclesiarum, pro Haereditaria portione omni populo prae∣••eperunt, Decimas fructuum suorum locis sacris praestare, ut nullo labore impediti per res illegitimas possint vacare Ministeriis, Quas leges Christianorum Congeries legis temporibus custodivit iutemerata. Which prove a long continued Custom and Practice of paying Tithes to Mini∣sters as a Divine Right and Duty, used amongst Christi∣ans long before St. Augustins dayes and this antient Coun∣cil.

And no sooner were the times of Persecution pa••t, but the Divine Right of Tithes was asserted, pressed, and the due payment of them inculcated by St. Hilary, Nazianzen, Ambrose, Hierom, Chrysostom, Augustine, Eusebius, Cassian, Cyril of Jerusalem, Isiodore Pelusiota, and Caesarius Arelatensis, all flourishing within 500. years after Christ, as Dr. Tillesly proves at large; And the people during that space paying their Tithes freely, without any compulsion in all places, there needed neither Laws nor Canons to enforce their pay∣ment: whence a Agobardus writes thus (about the year of our Lord 820. when Laws and Canons began to be made for their payment) of the precedent times: Nulla compulit necessitas fer∣vente ubique religiosadevotione, & amore illustrandi Ecclesiae ul∣tro aestuante. That there was no need of Canons or Laws to compel the payment of Tithes, whiles servent religious Devotion, and love of illustrating Churches every where abounded. But in succeeding degenerating times, when (according to Christs prediction) the b love and zeal of many Christians to God, Religion, and Ministers began to grow lukewarm, and colder than before, so as they began to detain their Tithes and Ministers dues, then presently Christian Kings and Bishops in Ecclesiastical and Temporal Synods and Councils, began generally in all places, to make Laws and Canons for the due payment of them; declaring in them only the Divine Right, Laws and Precepts of God to the People both in the Old and New Testament, as a sufficient obligation (seconded by their bare Canons and Edicts) without any coercion or penalty to oblige them to their due payment. The first unquestionable Canon for the payment of Tithes I find extant, is that of the second Council of Mascin forecited, An. 586. cap. 5. The first Law extent made by any General Council or Parliament for the pay∣ment of Tithes, is that of the Council of Calcuth in Eng∣land, under Offa and Alfred. An. 786: declaring their Divine Right, and enjoyning their payment without any Penalty; After which Charles the Emperour, about the year of our Lord 813. by Canons made in sundry Councils, and in his Capitulars or Laws, enjoyned the payment of Tithes, under pain of being enforced to render them by distresse, upon complaint, and some small

penalties. Since which time many Laws and Canons were made in our own and forein Realms till our present times, for the due payment of Tithes under sundry penalties, which because collected by Sir Henry Spelman in his Councils, Mr. Selden in his History of Tithes, Bochellus Decret. Eccles. Gal. l. 6. Tit. 8. De Decimis, Fridericus Lindebrogus Codex Le∣gum Antiquarum, Surius, Binius, Crab, Lindwood in their Collections of Councils, and sundry others; I have there∣fore only given the Reader a brief Catalogue of the principal Civil laws both at home and abroad, for the due payment of them; reciting more at large but what others for the most part have omitted, and are not vulgarly known, gi∣ving only brief hints upon some of the rest in my third Chapter. Whither I refer the Reader for further satisfacti∣on in this Objection; and shall conclude of penal Laws as Seneca doth of Fates: Fata volentes ducunt, Nolentes trabunt: those who will not willingly pay their Tiths must and ought to be compelled thereunto by penal Statutes:

The second Objection is, That the payment of Tithes is a∣gainst many mens Judgements and Consciences: Therefore it is both Ʋnchristian, Tyrannical, and Ʋnjust, to enforce them thereunto.

I answer, 1. That the payment of Tithes being not only warranted but commanded in and by the Old and New Te∣stament, and the constant practice of Christians in all Ages, Churches, there neither is, nor can be the le••••t pretence of Conscience, for the non-payment of them. Therefore this pretext of Conscience is in truth nought else, but most despe∣rate Ʋnconsci••nableness, Malice, Obstinacy, Peevishness, Covetous∣ness, Impiety, or secret Atheism, worthy to be reformed by the severest Laws and penalties.

2ly. All that Conscience can pretend against their pay∣ment as Tithes, is only this Anabaptistical Devise, and loud Lye of Canne and others; That the payment of a precise Tenth part of mens increase to their Ministers is Jewish or Antichristian, and so unlawfull: both which I have unanswerably refelled. Therefore this can be no ground or Conscience for any to detain them. But if any scrupulous Consciences be not sa∣tisfied in this point, let them either pay their Ministers the Moitie or 9. parts, or the 5, 6, 7, 8, or 9▪ part of their

annual encrease, neither of which is Jewish or Antichristian; or else let them sell all their old or new purchased Lands, Hou∣ses, Possessions, Goods they have, and bestow them on the Mi∣nisters and Poor, as the forecited Primitive Christians did, whom they pretend to imitate, and then they may satisfie both their Consciences and Ministers too, without the least difference, coercion, sute or penalty of our Laws.

3ly. Many of these very Objectors, pretending Consci∣ence, as Souldiers or Sequestrators, have made no Consci∣ence to enforce thousands of Parishioners of late years throughout the Nation to pay their Ministers Tithes to themselves for pretended Arrears or sequestred Goods, and exacted Monthly contributions out of Ministers Tithes to pay the Army, without any scruple of Conscience, levying them by distress and armed violence, when detained. If then they can enforce others thus to pay Tithes to themselves, and those to whom they were never due by any known Law of God or Man: With what Conscience can they detain them from our Ministers, to whom they are due by all di∣vine and human laws, or condemn the enforced payment of them from themselves, who have so violently extorted them from others?

4ly. If any Ministers or others plead the payment of our late heavy monthly Taxes, Excises, Impositions, Ship∣mony, far exceeding the old, to be against their Consci∣ence, as being imposed by no lawfull Parliamental Autho∣rity, repugnant to all our Laws, Statutes, Liberties, Privi∣leges, Protestations, Covenants, Records, Votes of Parlia∣ment, imployed to shed Seas of innocent precious Christian blood, to maintain unchristian bloody wars against our late Protestant Brethren in Covenant and Amity, they know not upon what lawfull Quarrel, to support an arbitrary Ar∣my Government, Power to domineer over them, to sub∣vert our old Fundamental laws, Parliaments, Covernours, Liberties, Peace, Elections, Trials, the Great Charters of England, foment Here••ies, Sects, Schisms, and carry on the Plots of the Pope, Jesuites, Spaniard, French, to ruine our Realms, Church, Religion, and pay many disguised Jesuites and Popish Priests secretly lurking in all places un∣der

the Mask of listed Souldiers (as most wise men conceive) to perpetuate our warrs, destroy our Ministers and Nation by endless wars and Taxes. All these, with other such weighty grounds of Conscience, Law, Prudence, (which a some have insisted on and pleaded) can no waies exempt them from violent Distresses, Quarterings, Penalties, Forfeitures, Levies, by armed Souldiers, who regard these Pleas of Consci∣ence no more than Common High-way-men who take mens Purses by force, and deem all publick Enemies, who dare plead Law or Conscience in this case; though the Plea be true and undeniable even in their own Judgements and Consciences, as some of them will acknowledge to those they thus oppress. Why then should they or any others esteem this mere pre∣tence of Conscience only against Penal Laws for Tithes, en∣forced in a lesse rigorous manner, which they may with as much reason and Justice allege against the payment of their just Debts, Land Lords Rents, and all other dues from them to God or Men?

The 3d. Objection is, That Tithes are pure Alms; There∣fore not to be enforced by any Law. For which the Opi∣nions of John Wickliff, Husse, Thorp, are produced by the Anabaptists, and Erasmus urged by some, but without suffi∣cient ground.

I have answered this Objection elsewhere, and shall here only declare, whence, I conceive, this Error (that Tithes are mere Alms) originally proceeded, to rectifie mistakes of the meaning of some antient Authors, and clear two Texts of Scripture which some Scholars and ignorant People misap∣prehend.

First, I conceive this Error sprang originally from the misunderstanding of that Text of Deutr. 14. 28, 29. At the end of three years thou shalt bring forth all the Tith of thine encrease THE SAME YEAR, and shalt lay it up within thy Gates. And the Levite (because he hath no place, no Inheritance with thee) and the Stranger, and the Fatherlesse and the Widow, which are within thy Gates shall come, and shall eat (thereof) and be satisfied; That the Lord may bless thee in all the work of thine hands which thou doest; compared with Deutr. 26. 12, 13, 14. When thou hast made an end of tithing all the Tithes

of thin•• Encrease, the third year, which is the year of Ti∣thing, and hast given unto the Levite, the Stranger, the Fatherless and Widow, that they may eat within thy Gates, and be filled; Then thou shalt say before the Lord thy God, I have brought away the hallowed Thing out of mine House, and also have given them unto the Levite, and unto the Stranger, to the Fatherless and to the Widow; according to all thy Comman∣dements which thou hast commanded me; I have not trans∣gressed thy Commandements, neither have I forgotten them; I have not eaten thereof in my mourning, neither have I taken a∣way ought thereof for any uncleaness, nor given ought there∣of for the Dead, but have hearkned unto the voyce of the Lord my God, and done according all thou hast comman∣ded me: To which that of Amos may be referred. From which Texts some have conceived, That the Israelites paid Tithes only every third year. 2ly. That they paid them then not to the Levites only, but to the Stranger, Fa∣therless, Widows and Poor amongst them, who had a right and share in them as well as the Levites. 3ly. That these Texts use the phrase not of paying Tithes, as a Debt or Duty, but of GIVING them as an Alms; and seeing they are gi∣ven thus to the Stranger, Fatherless, Widow at Alms; there∣fore to the Levites likewise, here coupled with them. This doubtless was the true ground that Tithes were reputed mere Alms by some▪ and not a Divine Right peculiar to Mi∣nisters.

To disperse these Mists of Error. First take notice, That neither these, nor any other Texts in Scripture stile Tithes Almes, much lesse pure Almes, which men may give or retain at their pleasures. 2ly. That they expressely resolve the contrarie that they are no Alms at all in the objected sense, but a most certain positive commanded Debt and Dutie, no waies arbitrarie in the least degree. For 1. By express positive Laws and Command∣ments of God oft repeated, all the particulars of this Dutie are defined. 1. The Quota pars or quantitie: All the Tithe of thine Encrease the same year. 2ly. The time of it: every third year, which is the year of Tithing, at the end of three years. 3ly. The place of Stowage: Thou shalt lay it up with∣in

thy gates. 4ly. The persons who must receive it: The Levite, Stranger, Fatherless, Widow. 5ly. The place of their receiving it: Within thy gates. 6ly. The manner of recei∣ing it: They shall come and eat thereof and be filled. Secondly, which is most considerable, the Owners and Tithe-payers had no disposing power over it for their own uses upon any occasion or necessitie. For, 1. They must bring all of it out of their Houses as an hallowed thing. 2ly. They must make a solemn Protestation before the Lord, that they had given it all to the Levite, Stranger, Fatherless, Widow, and that not of their own free voluntarie bountie, but as a bounden debt and dutie, according to all Gods Commandments which he had commanded them. 2ly. That they had neither wilfully trans∣gressed, nor negligentlie forgotten his Commandments herein. 3. That they had neither eaten thereof in their mourning (in times of want and distress) neither had they taken away ought thereof for any unclean use, &c. but have hearkened to the voice of the Lord their God, and done according to all that he commanded them: The reason of which Protestation was, because God committed the custodie and dispencing of these three years Tithes to the Owners themselves, who might be apt to purloin and pervert part of them to their own private uses. I appeal now to all mens consciences, whether these very Texts do not unanswerably prove Tithes to be no Alms or arbitrary Benevolence at all, but a most precise, positive, certain Debt and Duty, most punctually limitted in each particular? and whether that we now usually call Alms to the Poor, be not a Debt and Duty, as Rom. 15. 27. with other Texts resolve it, not a meer Freewill Gift, which we may neglect or dispence with as we please.

Having cleared the Text as to Alms, I shall next vindi∣cate them from the other mistakes concerning the time of Tithing, and Persons receiving Tithes. For which end we must know, that the Jews had four sorts of Tithes, as the Scriptures and a Marglnal Authors prove, besides their

First fruits, amounting to any proportion from the 40th. to the 60th. pars amongst the Pharisees who exceeded others in bounty,

1. Such Tithes as every of the Laity in ••••••••y Tribe of Israel, who had any comings in, or increase at all, paid un∣to the Levites, out of their Annual increase that was eat∣able or usefull for them, as a sacred inheritance, possession and reward for their service at the Tabernacle; being the full Tenth part of their increase, after the first fruits deducted: which Tithes they received in kinde at their respective Ci∣ties and places of abode: and if any Tithe-payer would re∣deem or compound for them, he was to adde a fifth part more than they were valued at; because the Levites should not be cheated by any undervalues, and those who redeem∣ed them did it only for their own advantage for the most part, not the Levites; and then they should pay for it. These are the Tithes prescribed Levit. 27. 30, 31, 32, 33. Numb. 18. 20, to 32. Which the Levites and their House∣holds were to eat in every place, where they resided, as their peculiar Portion and Inheritance; Wherein the Stranger, Fa∣therless and Widow had no share, neither were they brought up to Jerusalem, nor put into any common Treasurie; and paid constantly every year. And these are the Tithes which our Ministers now challenge and receive by a Divine Right, as their standing inheritance, and the Churches Patrimo∣nie: and the Tithes intended Heb. 7. 2, 5, 8, 9.

2ly. Such Tithes as the Levites paid to all the Priests, as most affirm: Or to the High Priest only (as Lyra, Tosta∣tus, and some other Popish Authors assert, to justifie the Popes Right to Tenths, which he challengeth and receiveth for the rest of the Popish Clergie in all places) for their better maintenance and support besides their First-fruits, fees of Sacrifices, Oblations and other Duties, being the full tenth part of the Tithes they receive from the people (due to the whole body of the Tribe of Levi) Numb. 18. 20. to 31.

3ly. A second Tenth, which the Lay Israelites were obli∣ged by God, to pay every year out of their nine parts re∣maining after separation of the first Tenth here mentioned; and this was likewise of all their annual increase of

Corn, Wine, Oil, Cattel, Sheep, Honey, and things eat∣able; This Tithe was by Gods special appointment to be carried up to the place which God should chuse, and to Jerusalem in kinde, by the places that were near; and the full value thereof in money by places more remote. Which Tithes and money were de∣signed for the maintenance of their publick solemn standing Feasts every year, wherein the Owners, Priests, Levites and all the people feasted together before the Lord. The residue was laid up in Storehouses, Treasuries and Chambers together with the First-fruits and Offerings for the maintenance of the Priests and Levites dwelling in Jerusalem, having no abiding elsewhere in the Countrey, and for those who came up thither in their Courses and served in and about the Tem∣ple; of which some selected Priests and Levites who were faithfull had the Oversight and Distribution; not any Lay Treasurers, Officers or Sequestrators who would be singer∣ing all our Ministers Tithes now, and reduce them to a publick Treasurie, to fill their private purses with them. These are the Tithes commanded, specified, and principal∣ly intended: Deut. 12. 6, 7, 8, 11, 12, 17, 18, 19. c. 14. 22, to 28. 2 Chron. 31. 6, to 16. Neh. 10. 37, 38, 39. c. 12. 44. c. 13. 9, to 14. Mal. 3. 10. Which Tithes were abolished with the Jewish Feasts and Temple: Yet the shadow and footsteps of them continued many years after in the primi∣tive Christians Love-Feasts, as Mr. Mountague proves at large.

4ly. The fourth sort of Tithes which the lay Israelites paid, was that for the Levite, Stranger, Fatherless and Wi∣dow, payable only every third year out of all that years in∣crease; after the separation of the forementioned Tithes for the Levites, Priests and Annual feasts; which the Own∣ers kept in their own barns, and were to be eaten by the Levite, Stranger, Fatherless, and Widow, within their gates and houses, Deut. 14. 28, 29. c. 26. 11, to 17.

Now in allusion to the last kinde of Tithes, St. Ambrose Sermone in die Ascentionis, St. Jerome in Mal. 3. St. Au∣gustine, Sermo: 219. De Tempore, & ad Fratces in Eremo, Serm. 64. Caesarius Arelatensis, De Eleemosyna, Hom. 2. Eutropius in the Life of St. Steven, c. 17, 18. The Exhortation written about An. 700. Beda Eccles. Hist. l. 4. c. 10. Agilar∣dus

Contra insulsam vulgi opinionem de Grandine, &c. p. 155. Ivo Carnotensis, Epist. 102. The Synod of York under Hubert, An. 1194 and some others, press the payment of Tithes to Ministers, and giving Alms, or some part of their goods to the poor, jointly together; and some few of them stil•• Tithes, Tributa refectorium Animarum: The Tribute (not Alms) of the poor souls; and tell us of Tithes which God himself hath commanded to be given to the poor. But this they intend not, of the first sort of Tithes due to the Ministers of God; but of a Tenth of their remaining Annual increase after the Ministers Tithes first paid; as most of them ex∣presly declare. viz. Hierom. on Mal. Saltem Judaeorum imite∣mur exordia, ut pauperibus partem demus ex toto: & Sacerdoti∣bus & Levitis Honorem debitum et decimus referamus, De sua particula (not the Ministers) Pauperibus ministrare; And the English Synod of Calchuth, An. 786. with Capitula∣ria Caroli Magni, l. 6. c. 29. most distinctly; Decimas ex omnibus fructibus & pecoribus terrae annis singulis ad Eccle∣sias reddant Et De novem partibus que remanserint ele∣emosynas facient. So as there is nothing in Scripture or Antiquity rightly understood to prove Tithes to be pure Alms, as some have erroniously fancied.

The second ground of this Opinion, that Tithes were Free and pure Alms, was the frequent Grants, Donations and Con∣secrations of Tithes and Portions of Tithes by several Lords of Mannors and Lands by special Charters yet extant, recited in Mr. a Seldens History of Tithes between the year of our Lord 1060. and 1250. (in the darkest times of Popish Su∣perstition) to Abbies, Monks, Friers, Nunnes, and Religious Houses in eleemosynam pauperum; in liberam puram et perpetuam eleemosynam; to be distributed by these Monks, or their Almoners to the use of the Poor Pilgrims, Strangers, Widows, and Orphans, in general, at their discretion, or particularly of such and such Parishes; and they supposing the Monks to be most charitable to distribute them to the Poor; most of which Grants or all were made by the consents of the Bishops of the Diocess and con∣firmed

by them, and many of them with the Assents of the Patrons and Encumbents of the Churches. And sometimes whole Churches with their Tithes were thus granted and impropriated to Monasteries and Monks, In jure perpetual Frankalmoigne, to the star∣ving of the peoples Souls, to pray for their Patrons when de∣ceased, and seed the Bodies of the Poor without their Souls; whence all or most of our Appropriations and Impropriations really sprang, to the great prejudice of Ministers maintenance, and Parishioners Souls. Upon this ground a many Monks and Mendicant Fryers who were no part of the ordained Mini∣stry, (just like our vagrant Anabaptistical and unordained Sectarian Predicants now) to rob the Ministers and most Priests of all their Tithes, engross them into their own hands and disposal to enrich themselves and their Monaste∣ries, everie where cryed up tithes to be Pure Almes, which e∣verie man might bestow where he pleased, and that them∣selves (having renounced the world, and vowed Povertie) were fitter to receive and dispence them than the Secular Parish-Priests; and made this Doctrine a very gainfull Trade, whereby they got most of the best Benefices of England, and a b great part of the Tithes into their own Possession, to the great prejudice of the Church. And not content herewith, the Premonstratenses and other Orders procured a Bull from Pope Innocent the 3d. about the year 1••10. to exempt all their Lands which themselves manured, and all their Meadows, Woods, Fish-ponds, from paying any Tithes at all to Parish-Priests or others; That they might bestow them in Alms, or on the poor of their Monaste∣ries, as they had requested them from the Pope; as the words of the Bull attest: After which they invented other Bulls (con∣demned in our Parliament by a special Act) to exempt their Tenants likewise from paying Tithes, under the same pretext. And this is the true ground and original of that Monkish opinion, That Tithes were pure Alms, and that men might give them to whom they pleased: Which grant of thithes to Mona∣steries, Monks, and exemptions of their Lands from paying them, upon pretext of giving them in Alms, to the great prejudice of the Ministers (perdenda Basilica sine plebibus, Plebes sine Sacerdotibus, Sacerdotes sine reverentia, & sine Chri∣sto denique Christiani, Bernard Epist. 240.) was severely

censured and sharply declaimed against by St. Bernard and Hugo Partimacensis, Epist. ad Abbatum & Conventum Nan∣tire Monasterii after Ivo his Epistles, p. 245. (a most excel∣lent Epistle against this practice) The Council of Vienna, An. 1340. Joannis Sarisburiencis, De Nugi•• Curialium, l. 7. c. 21. Petrus Blesensis, Epist. 82. Petrus Clamianensis, Epist. l. 1. Epist. 33. And the Monkish Assertors of this Doctrine, that Tithes were pure Alms, and disposable to whom the people would; were by a Pope Innocent the 4th. stiled and cen∣sured in these terms, I sti Novi Magistrique dicent & praedi∣cant contra Novum et Vetus Testamentum: yea Richard Archbishop of Armaugh complained much against these greedy unconscionable Monks in his Defensorium Curatorum, for possessing the people with this opinion, That the command of Tithes was not moral, but only ceremonial, and not to be performed by constraint of Consciences to the Ministers and Curates, and that what Lands or Goods soever were given by any of the four orders of Mendicants ought to be exempted from paying Tithes to Mini∣sters in point of Conscience; which he refutes; from these Monks John Wickliff, Walter Brute, and William Thorp (living in that blind Age) took up their opinion: That Tithes were pure Alms, and that the people might give them to whom they please, if they were Godly Preachers; and their Parish Priest, lazy, proud, and wicked, which opinion of Wickliff was refuted by b Tho∣mas Waldensis as erronious, and condemned in the Council of Constance. This I have the longer insisted on, to shew how Canne and the rest of our Anabaptistical Tithe-Oppugners, revive only these old greedy Monks, Friers Tenents and pra∣ctices for their own private ends and lucre; to wrest our Mi∣nisters Tithes from them into their own hands or dispo∣sing, and exempt their own Lands and Estates from paying Tithes, that so we may have Churches without people, People without Ministers, Ministers without due reverence, and finally Christians without Christ; as a Bernard writes they then had by this Monkish Sacrilegious Doctrine and practice.

The fourth Objection (much insisted on as I hear) against our coercive Laws and Ordinances for Ministers Tithes, is this common Mistake, That the payment of Tithes to Mini∣sters as a Parochial Right and Due, was first setled by the Popish

Council of Lateran, under Pope Innocent the 3d. An. 1215. before which every man might freely give his Tithes, to what Persons or Churches he pleased; Therefore it is most unjust, unreasonable to deprive men of this liberty, and enforce them to pay Tithes to their Ministers now by such Laws and Ordi∣nances.

I answer, That this is a most gross Mistake of some igno∣rant b Lawyers, and John (c Canne; For in the Canons of this Council, there is not one syllable tending to this purpose, as I noted above 20. years since out of Binius and Surius in the Margin of Sir Edward Cooks 2. Reports, fol. 446. where it is asserted; which error he expresly retracts in his 2d. In∣stitutes on Magna Charta, f. 641. The words of the Council, Can. 56. Plerique (sicut excipimus Regulares, & Clerici Secu∣lares interdum) dum Domos locant vel Feuda concedunt in Presu∣dicium Parochialium Ecclestarum. pactum adjiciunt; ut Conductores & Feudatorii Decimas eis solvant, & apud eos∣dem elegant Supremam: Cum autem id ex avariti•• radice pro∣cedat, pactum hujusmodi penitus reprobamus: Statuentes, ut quicquid fuerit ratione hujusmodi pacti praeceptum, Eccle∣stae Parochiali reddatur.

By which Constitution it is apparent, First, that Pa∣rish Priests and Churches, had a just Parochial Right to the Parishioners Tithes within their Precincts before this Coun∣cil, else they would not have awarded restitution to them of the Tithes received; and that they had so ordered and de∣creed it by sundry Councils and Civil laws some hundreds of years before, is apparent by the 2. Council of Cavai∣lon under Charles the Great, An. 813. Can. 19. Synodus Tici∣mensis under Lewis the 2d. An. 855. The Council of Mentz under the Emperour Arnulph, An. 894. Can. 3. The Council of Fliburg, An. 895. Can. 14. The Decree of Pope Leo the 4th. (attributed to Gelasius by some) about the year 850. The Council of Wormes and Mentz (about that time or before) cited by Gratian, Caus. 16. qu. 1. The Council of Claremont under Pope Ʋrban, An. 1095. (these abroad) and at home in England, The Ecclesiastical Laws of King Edgar, An. 967. c. 1, 2. The Council of Eauham under King Edgar, An. 1010. and his Laws near that time, c. 14. and the Coun∣cil

of London under Archbishop Hubert, An. 1200. (15 years before this of Lateran.) All which enjoyn the people to pay their Tithes to their own Mother-Churches where they heard divine Service, and received the Sacraments, and not to other Churches or Chapels at their pleasures, unless by consent of the Mo∣ther-Churches. Hence Peirus Blesensis Archdeacon of Bath, about the year 1170. (45. years before the Council of La∣teran) in his 62. Epistle writes thus to the Praemonstratica∣tian Monks, who procured an Exemption from paying Tithes out of their Lands, That their Lands were obnoxious to Tithes, before they became theirs, and were paid hitherto, not with respect of Persons, sed ratione Territorii: but by reason of the Territory and Parish Precincts. And Pope Innocent the 3d. his Decree dated from Lateran, An. 1200. (mistaken for the Council of Lateran) cited in Cooks 2 Instit. p. 641. was but in confirmation of these precedent Authorities.

2ly. The abuses complained against and reformed by this Council, was not the lay Parishioners giving away of their Tithes from their own Ministers and Parish-Churches at their pleasures (not a word of this) but a New minted practice of most covetous Monks, Religious Houses, and some secular Clerks, to rob the Parish-Churches and Ministers of all the Tithes of the lands held of them, by compelling their Tenants and Lessees by special covenants in their Leases and Bonds, to pay their Tithes arising out of their Lands, only to them∣selves and their Monasteries: not to their Parish Churches as for∣merly; which the Pope and this great General Council resolve, to proceed merely from the root of Covetousness, (let Canne and his Comrades observe it, who pretend Conscience to be the ground) whereupon they condemn, reform, this practice, null the Covenants, Bonds, Deformations, and decreed Restitution of all profits by these Frauds to the Parish-Churches. And was not this a just, righteous and conscionable Decree, rather than an Antichristian and Papal, as Canne Magisterially censures it?

3ly. Admit the Parochial Right of Tithes first setled in and by this Council (which is false) yet being a right e∣stablished at 438. years since, confirmed by constant use, Cu∣stom, Practice even since allowed by the Common law of Eng∣land,

ratified by the Great Charter of England, ch. 1. with sundry other a S••atutes, Acts of Parliament, Canons of our Coun∣cils and Convocations; and approved by all our Parliaments e∣ver since, as most just, expedient, necessary: Yea setled on our Parish Churches by b original Grants of our Ancestors for them, their Heirs and Assigns for ever, with general warranties a∣gainst all men, with special Execrations and Anathemaes denoun∣ced against all such who should detain or substract them from God and the Church, to whom they consecrated them for every; and that as sacred Tribute reserved, commanded by God himself, in the Old and New Testament as a badge of his Vni∣serval Dominion over them and their Possessions, held of him as Supream Landlord; as the c Council of London under Arch∣bishop Hubert, in the 2d. year of King John, with another Council under Archbishop Replain, 3 E. 3. The Council un∣der Archbishop Stratford with others resolve. There nei∣ther is nor can be the least pretext of Iustice, Reason, Pru∣dence, Law or Conscience for any Grandees in present Power, by force or fraud, to Null, Repeal, Al••er this Ancient Right and unquestionable Title of our Ministers to them now; and set every man loose to pay no Tithes at all, or to dispose of them how and to whom they will at their pleasure, to de∣stroy our Churches, Ministers, Parishes, and breed nothing but Quarrels and Confusions in every place and Parish at this present, when all had now need to d study to be quiet, and to do their own Business; and not to disturb all our Ministers and others Rights without any lawfull call from God or the Nation. Which unparalleld incroachment on our Ministers and Parish-Churches Rights, if once admitted, countenanced, all the people in the Nation by better right and reason may pull down all the Fences and Inclosures of Fields, Forests, or Commons made since this Council; deny, substract all Customs, Impositions, Duties, Rents, Payments publick or private imposed on, or reserved from them since that time by publick Laws, or special Contracts, and pay all their Rents, Customs, and Tenure-Service••, to whom and when they please; which our Grandy late Army-Purchasors of Kings, Queens, Princes, Bishops, Deans and Chapters Lands, with other Opposers of Tithes may do well to consider for

their own Advantage and Security, their Titles to them be∣ing very puny, crazy, disputable, in comparison of our Ministers to their Tithes.

Now whereas a Thomas Walsingham, Randal Higden a Monk of Chester in his Polichronicon, and Henry Abbot of Ley∣cester write; that the general Council of Lyons in France) under Pope Gregory the tenth, An. 1274. Decreed; (what others ignorantly attribute to the Council of Lateran afore∣said, An. 1215.) Ʋ•• nulli homini deinceps licea•• decimas suas ad libitum, ut antea, liceat assignare, sed matrici ecclesiae omnes decimas persolverent: Which seems to imply, that before this Council every man might give his Tithes from the Mother Church to whom he pleased, notwithstanding the Council of Lateran and Innocents Decrees.

I answer, 1. That there was no such Canon made in this Council, as these ignorant Monks mistake, which is un∣deniable by the Acts and Canons of this Council, printed at large in Binius, Surius, and other Collectors of Councils; but only one Canon, against Clergy-mens alienation of the Re∣venues of the Church; and another against the Ʋsurpation of the Churches Revenues by Patrons in time of their vacancy: which have no affinity with that they mention; which if true, then that which Canne and others object, that the Council of Later an made this Inhibition, and took away this Liberty of disposing Tithes at pleasure from the Parishio∣ners, is false, as I have proved it.

Secondly, That from this mistake of these Monks it was (as Mr. b Selden probably conjectures) that William Thorp ignorantly affirmed, that one Pope Gregory the tenth first ordained new Tithes first to be given to Priests now in the new Law. John Canne to manifest his great Ignorance both in History and Chronologie, in his Second Voice from the Temple, p. 13, 14. Writes thus.

Before the Council of Late∣ran, which was under Innocent the third, any man might have paid his Tithes to any Ecelesiastical person he pleased; but by that Council it was decreed, That Tithes should be paid to the Paro∣chial Priest: (which I have proved a grosse Forgerie) and then he addes, William Thorp saith, That Pope Gre∣gory the tenth, was the first, that ordained Tithes to be paid to

Priests, in the year 1211. Fox, p. 494.

Wherein, 1. He mis-recites Thorps words, who speaks not of Tithes in ge∣neral, but only of New Tithes: not antiently paid by the Jews, nor prescribed to them by God. And is this square dealing? 2ly. He subjoyns the time (which Thorp and Master Fox do not,) referring this Decree of Gregory the tenth, to the year 1211. which was four years before the Council of Lateran, by his own Confession and falls within the Popedom of ••nnocent the third, and is no less than 63. years before the Council of Lyons under Grego∣ry the Xth. and his Papacy; there being no less than seven Popes intervening between this Innocent and Gregory, as Pla∣tina, Onuphrius, in their Histories of Popes lives, and Bini∣us, Spondanus, Oxenetius, Matthew Westminster, the Centu∣ries of Magdenburg, Mr. Fox himself and Heylin affirm. And most certain it is, that neither this Pope Gregory, nor the Council of Lyons under him, nor of Lateran under Innocent, made any such Decrees concerning Tithes, as Canne here boldly asserts; and with these two Forgeries, he most impudently concludes, The payment of Tithes is Popish, nothing more certain, (when as nothing is more false or fabulous) and so within the 2d. Article of the Covenant of the two Nations (no∣thing more untrue, both in the intentions and explanati∣ons of the Makers and Takers of that Covenant, as their seve∣ral Ordinances for Tithes both before and after it demon∣strate) which many have sworn (not he nor his Confederates, or else perjured with a Witness, if they have done it, in every clause thereof) to endeavour the extirpation of Superstiti∣on and all kind of Popery, (therefore of all Monkish, Popish Sub∣stractions of, and exemptions from payment of Tithes to their Parochial Ministers fore-recited, invented, granted by Popes, and real Popery) And therefore as it is a case of Consci∣ence (for those who have taken the Covenant to pay Tithes, not for any man whatsoever, especially Covenanters to retain them) so men ought to be carefull either how they press it, or practise it. So this Father of Lyes and Forgeries concludes against all Truth and Conscience, and dares aver to those he stiles, (let himself determine QUO JURE) The Su∣pream Authority of the Nation, The Parliament of the Common∣wealth

of England, to engage them sacrilegiously to rob all our Ministers both of their Rectories, Tithes, Ministery at once; to starve and famish (they are his own uncharitable Anabap∣tistical words, p. 1, 2.) These Antichristian Idols, which if they neglect speedily to do, he more than intimates (in his E∣pistle to them, and let them and all others observe it) the Lord (you may guess whom he means) shall lay them aside, as despised broken Idols and Vessels in whom his Soul hath no pleasure: like those who sate there before them: just John of Leydens Doctrine and practice.

It is storied of Sacrilegious Philip of Macedon (by a Po∣lybius and others) In aras et templa sae viit, ipsos etiam Lapides infringens, ne destructas aedes posthac restitui possint, and that to raise monies to pay his all-devouring Army; and of Dicaearc••us (his Atheistical General, as impious as his Soveraign) that re∣turning victoriously from Sea, he built two Altars, one to Impiety, the other to Iniquity, and sacrificed to them as to Gods. Certainly b John Canne, who would have all our Churches razed to the ground, and not a stone of them left upon a stone unthrown down, that they might never be built again, (the true Voyce of a Son of Edom and c Babylon) and all our Ministers Rectories, Tithes, Food and Maintenance, whereby they are fed and kept alive, taken away by the Magistrates, (and that to maintain the Army and Souldiers, as some design) would be a very fit Chaplain for such a Sacrilegious King and General; and a fit Priest or Minister for these two infernal Dei∣ties of Impiety and Iniquity, the only Gods, which too many pretended Saints and Anabaptists really serve, worship in their practice. But let Canne with all his impious, unrigh∣teous, seduced Disciples, Patrons, remember that Blessing which dying Moses, that man of God, (a better President, Ge∣neral for Christians to follow, than these Pagan Atheists) bestowed on the tribe of Levi (a extending to all true Ministers of the Gospel now) with his bitter imprecation against all who invaded their Substance, Function, or rise up a∣gainst their Office, recorded thus for their shame and terror, Deuter. 33. 1, 8, 9, 10, 11.

This is the Blessing where∣with Moses the MAN OF GOD blessed the Children of Israel before his death. And of Levi he said, Let thy

Ʋrim and thy Thummim be with thy holy one: for they have observed thy word, and kept thy Covenant. They shall (or let them) teach Jacob thy Judgements, and Israel thy Law: They shall put Incense before thee, and whole burnt Sacrifice upon thine Altar. Blesse O Lord his Substance, and accept the Work of his ••ands: Smite through the Loyns of them that rise up against him, and of them that hate him, that they rise not again.

Which I shall recommend to John Canne for his next Text, when he preacheth before his Fraternity of Anabaptistical Tithe-Oppugners, and Church-Robbers; to all injurious Sub∣stracters of their Ministers Tithes, and professed Enemies to their Calling. And so much for the third Proposition.

CHAP. IV.

I Now march to the 4th. Proposition, That our Mini∣sters Tithes are really no Burthen, Grievance or Oppression to the People; but a just antient charge, debt, annuity or duty, as well as their Landlords rents, or Merchants poundage. That the abolishing of them, will be no real Ease, Gain, or advantage to Farmers, Lessees, and the poorer sort of People (as is falsely pretended) but only to rich Landlords and Landed-men, and a loss and detriment to all others.

There have been divers clamorous Petitions of late against Tithes, subscribed by many poor People, Labourers, Ser∣vants, Apprentises, who never were capable in their Estates to pay any (not by the Nobility, Gentry, and Freeholders of the Nation, or the generality of those whose Estates are most charged with them, who repute them no Burden nor Grievance, and desire their continuance) as if they were the very Bonds of Wickednesse, the heavy Burdens and Yoak, which God himself a by an extraordinary Call, hath called forth some in present Power speedily to loose, undo and break, Isay 58. 6, 7. to which they allude, and much insist on, when as it is most clear, That this perverted Text was never once intended of Tithes, which God himself imposed on his people, as a just reserved Rent and Tribute due unto himself and his Ministers, and adjudgeth it plain (b) ROB∣BING

OF GOD to substract, much more then to abolish, and those who press the abolishing of Tithes from this Text, may with much more colour urge it against all Landlords Rents, Annuities, Tonnage, Poundage, the antient Cu∣stoms of Wool, Woolfels, Leather, Tinne, Lead, which they and their Ancestors by their Tenures and our known Laws have paid time out of mind: and presse those in power to expunge these Texts out of the very Gospel, as Apochryphal and burdensom, Mat. 22. ••1. Render to Caesar the things that are Caesars; and unto God the things that are Gods (a clear Gospel-Text for the payment of Tithes, which are Gods own Tribute and Portion, Levit. 27. 30, 32. Mal. 3. 8, 9) and Rom. 13. 7 Render therefore to all their Dues, Tribute to whom Tribute is due, Custom to whom Custom, &c. against both which they directly Petition, as the premises demonstrate. This calumny and wresting of Scripture being removed, I shall thus make good the first Branch of the Proposition.

I have already manifested by undeniable Antiquities, Laws, Records, That Tithes were freely given to and set∣led on our Church and Ministers, by our pious Kings Munificence, Charters, Laws, with the general applause and consent of all the Nobility and People, upon the very first setlement of Religion in this Island, many hundred years before we read of any publick Taxes for Defence of the Realm, or maintenance of the Warres by Land or Sea, the first whereof was a Dane-gelt (first imposed by common consent of the Lords in Parliament, An. 983.) or before the antientest yet continued Cust••me on Wool Woolfels and Skins ex∣ported, first granted by Parliament in 3 E. 1. Anno Dom. 1276. at least 500. years after the first extant grant, Law and setlement of Tithes in perpetuity, as a Divine Duty, Rent and Service for the necessary maintenance of Gods Ministers and publick Worship. This most antient, annual Rent, Charge or Tribute unto God, hath inviolably continued in all pub∣lick Changes and Revolutions of Church and State; Bri∣••ons, Saxons, Danes, Normans, English, Papists, Protestants, Conquerors, Invadors, Right Heirs, and Lawfull Pur∣chasers, Intruders, Disseisers, Less••es of all sorts, whether

Publick Persons or Private, maintaining, consirming, ren∣dring their Tithes successively, as a Divine and Sacred Quit-Rent due to God, wherewith they came charged in∣to the world, till they departed out of it; laying down this for a Principle of Divinity, Law, Equity; b That God alone bath given to every Man the Lands and all he holds and possesseth, whereby he gains his food and living; and therefore out of the Land and Trade, whereby every one gets necessary supply for his body, he ought to contribute a Tenth and Tribute towards the Service of God, and Salvation of his Soul, much better than his Body; as Augustine in his 229. Sermon. Tom. 10. and the Antient Saxon Canons of an uncertain time and Author resolve. There was no Purchaser, Heir, Inheritor, Farmer, Tenant, or Lessee of Lands in our whole Nation, that paid Tithes out of it, since Tithes first setled in this Kingdome; but he inherited, purchased, took and held his Lands char∣ged with Tithes; Whence our a Law-books resolve, That no Lay-man can by the very Common Law of England, allege any Custome or Prescription, for not paying Tithes; but only a Modus Decimandi in recompence of his Tithes; which he may in some cases plead, because grounded on some antient Contract and a valuable consideration in Lieu of Tithes. Moreover, as all Men took their Purchases, Farmes, Leases or Inheritances, by Descent thus charged; so this charge was universally known to all Purchasers, Lesees, and the full annual value of the Predial Tithes they pay out of their Lands, or Leases, abated them in their Purchases, Rents, Fines, by the Ven∣ders and Lessers, of purpose to defray the publick necessary annual Charge; which if the Lands had been Tithe-Free, had been proportionably raised, to the common value of the Tithes, in the Purchase▪ Moneys, Fines, or Rents; and will be so by every Seller of Lands, and Land-lord, when ever Tithes be suppressed. This being a clear undeniable Truth, which every rational man must subscribe to; it is certain, no person this day living, complaining or not complaining against Tithes, can in Verity, Equity, Justice, Reason, repute or call them, either an unjust or oppressing Yoak, Bond, Burden (as many Ignoramusses do, without sense or reason) nor any burden or charge at all to him,

since he had, or rather hath the full annual value of them allowed him in his Purchase, Fine, or Rent, by him that sold or leased his Lands unto him. And although it be true, that in such Tithes as the Earth doth not naturally pro∣duce without labour (as it doth Grasse, Wood, Fruits,) viz. Corn, Hops, Saffron, Woad, and the like, the Mini∣ster enjoyes the Tenth of the Husbandmans increase, seed, labour and costs in tillage and improvement (the great Objection against Tithes as an Heavy Burthen, and Op∣pression) yet all this pretended great cost and charge (ex∣cept only in Cases of Improvements) was altogether, or for the most part allowed and defalked in the Purchase, Rent, or Fine; which if Tithe-free would have a been, (and when made Tithe-free, will be) raised to the full value of the Tithes, even one years purchase more in ten sales, and 28. Rent more in every pound each year upon Lease••, as all understanding men knowing what belongs to Purcha∣ses, Sales of Lands or Leases must acknowledge. And that Farmer, Purchaser, or Improver of Lands, who deems not his faithfull Ministers Prayers, Preaching, Pains, and Gods blessing on his Seed, Crop, Estate, Soul, Family, b promised and entayled to the true payment of Tithes, and are only procured by his Ministers prayers, without which his seed, crop, and all his estate would be blasted with a Curse, & amount not to a tenth part, of what he now enjoys by Gods promise and blessing by paying Tithes, and his Ministers prayers; deserves not the name of a rational man, much lesse of a Christian; and can expect nothing but Gods curse up∣on all he sowes, plants, enjoyes, instead of a blessed Crop or Harvest. All which considered, I appeal to any Christian, or rational mans Conscience, whether Tithes be any such heavy, oppressing, intollerable, discouraging Yoak, Bond∣age, Burden, Oppression as some now declaim them, which Gods chiefest Saints before the Law voluntarily rendred without murmuring, and chearfully vowed, paid unto God without a Law, and his antient people rendred without murmuring (though double to our Tithes now) by an ex∣press Law, during all the Levitical Priesthood, and all our▪ own Ancestors, as well Protestants as Papists, have for so

many hundred of years chearfully rendred without dispute, and all now living came charged with into the world, and were thus allowed the value of them in their Purchases, Fines, and Leases. And whether all Tithe-payers have not far more cause to Petition against all Old and New Rent-Services, Rent Charges, Annuities, Quit-Rents, Statutes, Debts, wherewith they were charged by their An∣cestors Grants or Contracts, and of all the antient Cu∣stoms for Merchandize for defence of the Seas of Realm, as intollerable oppressing Burdens, Yoaks, Grievances (as the Levellers and Anabaptists in some l••••e printed papers stile all Customs, Tonnage, Poundage, Impositions whatsoever, as well as Tithes, our Excises, or monthly Taxes, of new illegal for∣mation, as well as Imposition) than thus to murmur, complain, Petition against their predial Tithes, our Mini∣sters chiefest Livelihood, except in Cities which have no Tillage, Woods, or Meadows? And so much briefly for proof, That Tithes are no real Grievance, Burden, Oppression, to Gods people; especially since orignally granted and com∣manded by God himself, whose Commandements are not grievous, 1 John 5. 3. and whose heaviest Yoak is easie, and Burden light, Matth. 11. 30. And those New-Saints, who shall think otherwise of this Divine Com∣mandement, Yoak, and Burden of Tithes, under the Gos∣pel, give the Gospel it self and Christ the lye herein.

For the 2d. Branch, That the abolishing of Tithes will be no real Ease, Gain, or Advantage to Farmors, Lessees, and the poorer sort of People, lyable to pay Tithes (other poor being not concerned in the Controversy, whose poverty it self ex∣exempts them from this surmised Grievance) but a Gain and Benefit, only to rich Landlords and Landed-men, is apparent by the premises. For no sooner shall Tithes be abrogated, but every Landlord will raise the full annual value of them in his annual Rents, or Fines, and exact more for them from his poor Tenants, Farmers, Lessees, than they might have compounded for with their Ministers: and where then is their expected Gain, or Ease, wherewith they are delu∣ded by Impostors? As for the rich Landlords, they complain not of Tithes as a Burden, and need no exemption from

them: and as all predial Tithes now really issue out of their Inheritances charged with them in perpetuity, who there∣fore abate, allow the full value of them to their Farmers and Tenants in their Fees and Rents, by way of Defalcati∣on, they being in truth the greatest and most considerable Tithe-payers, not the poor Farmers, or under Tenants: So their Inheritances only will be much improved, augmen∣ted by Tithes abolishing at least one part in ten; whiles the poor Ministers and Families shall be starved, and the Te∣nants then more racked by the Landlords than by the Mini∣sters now. And this is the Godly goodly Ease this Saint∣like Project will effect, if put into execution, by which none will be real Gainers, in their Temporal Estate, but those who have Inheritances; and all losers in their Spiritual Estate, by the losse or great discouragements of their Mini∣sters, Hebr. 13. 17. This will appear by the practice of some greedy Land-lords of old, thus recited, condemned in this Decree of the Council of Lateran under Pope Innocent the 3^d Anno 1215. In aliquibus Regionibus, &c. (I will English it, that our Country Farmers may the better understand it,) In some Countries there are a stupid (or mungrel) sort of people who living according to their Custom, although they have the name of Christians (I doubt Canne will say they were Anabaptists, and his godly Predecessors) some Lords of Farms (or Lands) let them out to these men to ma∣nure (ut Decimis defraudentes Ecclesias, majores inde redditus as∣sequantur) That by defrauding the Church of Tithes, they may gain the greater Rents from their Tenants (equivalent no doubt to their Tithes, where then is the tenants gain by any hoped exemptions from Tithes?) Being willing therefore to provide remedy for these prejudices, for the Indemnity of Churches, we ordain that the Landlords themselves shall commit their Farms to be leased to and tilled by such Per∣sons, and in such sort, That without contradiction they may pay Tithes to Churches with Integrity (or their intire Tithes without any Deduction:) and if there shall be need, let them be thereto compelled by Ecclesiastical censure, for these Tithes are necessarily to be paid, which are due by Divine law, or approved by the Custom of the place (though not within

the Letter of the Divine law, is the Councils meaning, not any Modus decimandi of ought within Gods law, against which no Custom can or must prescribe) Let all Country∣men learn from hence, what they will get by abolishing Tithes, if voted quite down. Nay let them consider well, whether the real designs now on foot, prosecuted by some Army-Officers and Souldiers, be not to vote down Tithes, just as they did the Crown lands (formerly a reputed sacred, and incapable of any sale, because the common standing Inheri∣tance of the whole Realm to defray all ordinary publick expences in times of peace and war, to ease them of all Subsidies and Tax∣es whatsoever, except one in three or four years upon ex∣traordinary occasions, granted in full Parliament for their safety) even to vote them only from the Ministers, and get them into their own hands, to help pay themselves and the Army, under pretext to ease the People in their Taxes; and yet conti∣nue their Taxes still upon them in the same extream (or an higher) proportion as heretofore, though they take their Tithes to boot, without easing them one farthing in their Contributions, as in case of the Kings, Princes, Bishops, Deans and Chapters lands. Surely these Officers and Soul∣diers who pretend so much liberty and ease to the people in words, and still so oppress them in deeds, as not to ease them one penny in their former unsupportable Taxes, Exci∣ses (which their Ancestors never knew nor paid) under which they have for some years groaned, though all Ireland be now reduced, England in peace within it self, and Scotland under Contribution, and take upon them to impose such illegal Taxes now without any Parliament by their own Su∣per-Regal Authority, transcending all Presidents of our Kings and their Councils out of Parliament, can never be presumed to tender their Ease and Gain so much, as to permit them or their Land-lords, to put up into their own private Purses so great and constant an Annual Revenue as their Tithes a∣mount to, unto which they have neither legal Right nor Title, but will appropriate it to themselves (as they have done Church-Land and Crown-Land too) for their future pay, or past Arrears; and some of them have confessed so much. And which then think you will prove the better Tithe Lords, Ministers or Souldiers?

For the third Branch: That the abolishing of Tithes, will be a loss and detriment to all others, excepting Land-Lords, and Landed men; I shall thus demonstrate. 1. It will be so to all our Ministers and their families, Tithes being their principal livelihood. 2ly. To all such Colleges, Hospi∣tals, Corporations, Schools, all or part of whose Reve∣nues depend on appropriated Tithes and Rectories, and to all their Farmers and Families. 3ly. To all impropria∣tors and their Lessees, which are very many; there being by a Mr. Cambdens and others Computation, 9284. Parishes in England, whereof 3845. (of the best value, for the most part) are impropriated or appropriated. And the abrogation of Tithes without giving competent recompence to all Impropriators, as well body Politicks as natural and their Lessees, (which how it can be done now Bishops, Deans and Chapters Lands devoted and voted once for their sa∣tisfaction, are sold to pay the Souldiers, I cannot yet di∣scern) will ruine many Colleges, Hospitals, Schools, with other Corporations, and thousands of families de∣pending on them. 4ly. All Tenants and Farmers will be losers by it, in their estates, as well as souls; For then the Land-lords will raise the full improved value of their abolished Tithes in their Fines and Rents; and if they have a godly able Minister to instruct them for their Salvation, and spiritual Weal, they must hire and pay him out of their own private purses only, while their Land-lords or others purse up their Tithes whereon now their Ministers live without further charge unto them; and which is more chargable, they must pay their Ministers share of Taxes and other publick Payments to boot out of their own purses and estates, which now are defrayed wholly by Ministers themselves: And so instead of hoped Ease, by Abolishing Tithes, they shall but draw a causless perpetual Charge on themselves and their Posterities, as our New Projectors have done, by the sale of all the Crown Lands and Reve∣nues to themselves, and their Friends and Souldiers at easie rates, to enrich themselves, which should have defrayed all publick Ordinary Charges as they ever have done, which now must be raised out of the peoples private purses only,

whiles these New Statesmen and Souldiers purse up and en∣joy the publick Revenues which should defray them; and Tax the impoverished Nation at what extraordinary un∣cessant Rates they please, and then dispose of them as their pleasures, when levyed to themselves and their Crea∣tures; the only way to make our Taxes both Easeless and Endless, to the peoples utter ruin, and their own extraor∣dinary enriching by their spoils. 5ly. The poor people in every Parish will lose the charitable relief they receive from their Ministers, who in many places were and still are a grest relief to the poor and impotent by their liberal Charity and a Hospitality; now much decayed by heavy and endless Taxes, and unconscionable Substractions of their Tithes, by Sectaries, Souldiers and lawless Covetous Earth∣wormes. 6ly. I must truly inform and tell all such Far∣mers, Tenants and other deluded Countreymen, who think to gain much ease and profit, by the abolishing of Tithes for the future, they shall soon repent of, and be doubly burthened hereafter to the uttermost improved va∣lue of them in the augmentation of their Taxes to the Souldiers, who will be harder new Iron Land-lords, Tithe∣lords to them, than their Ministers now are. This was St. b Augustines observation long ago, recorded by c Gratian, d Bochellus with many others, and made good by many practical Experiments in former and latter ages: His words are these. Our Ancestors did therefore abound with plenty of all things, Because they gave Tithes to God, and rendred Tribute to Caesar. Modo autem quia decesserit Devotio Dei, accessit Indictio Fisci. Nolumus partire cum Deo Decimas, modo tollitur totum. Hoc tollit fiscus quod non accepit Christus. That is, But now because our devotion to God (in paying Tithes) is departed, the Sequestration of the Exche∣quer is come, (both on Tithes and Lands) We would not pay our Tithes unto God, now the whole is taken away (in Taxes and Sequestrations) The Exchequer sweeps away that which Christ doth not receive. And how many have found this true in our dayes, by Sequestrators and Swordmen, who have se∣questr••d all the Profits of their Lands, as well as their Tithes, and the Ministers Tithes and Glebes to boot? He

addes. This is a most just Custome, that if thou wilt not give God his Tenth, thou shalt be reduced to a Tenth of thy Estate, Et dabis impio militi, quod non vis dare Deo et sacerdoti; and thou shalt be forced to give that to a wicked Souldier, which thou wilt not give to God and thy Pious Mini∣ster. This the whole Synod. of Lingon in France, Anno 1404. declared for, and observed as a truth in those daies. And Angelus de Clavasio in his Summa Angelica Tit. Decima sect. 20. in his time. Petrus Blesensis, Arch Deacon of Bath (who flourished about the year of our Lord 1160.) writes thus to the Cistertian Monks, who had then procured from the Pope, a Bull of Exemption from paying Tithes out of the Lands and Possessions of their Order, Epist. 82. ad Cister∣cienses. You know that Covetousness is the root of all Evil: yet it is said, and we relate it with tears, that this Mother of Transgres∣sion, this Mistris of Ambition, this Captain (or Ringleader) of Iniquity, this Wagoner of Mischief, this Cu••••broat of Ʋer∣tues, this Original of Sedition, this Sink of Scandals, hath da∣red to break in even to your Congregation; the Ʋo••es and Tongues of all men would be loosened into the commendation of your Sanctity, if you did not forcibly snatch away that which is anothers; If you did not take away Tithes from Clergy-men. This is a Convectio (or Rapine) little enough, but that which doth not a little dishonest your life. By the Testimony of the Scriptures, they are the Tributes of needy Souls. And what is this injurious Immunity that you should be ex∣empted from the payment of Tithes to which the Lands were subject, before they were yours, and which are hi∣therto rendered to Churches, not out of respect of Persons, but by consent of the Territory (mark now the just punishment upon them, for this their Covetousness and exemption from Tithe-paying) Milites Galliarum sibi jus Decimarum usur∣pant. &c. The Souldiers of France usurp to themselves the Right of Tithes, and have no regard of your Privile∣ges: Eas a vobis potenter extorquent: They extort them from you by the Power of the Sword. Adversus eos debetis insur∣gere, non adversus Clericos, aut Ecclesiasticos Clericos. You ought to rise up against them, but not against Clergy men, Or the Churches of Clergy-men. Laurentius Bochellus re∣cites

& inserts it into his Decret. Eccles. Gall. l 6. Tit. 8. c. 19. p. 966. printed An. 1609. From which Authorities, I must tel all Country Farmers and others, now busling to exempt themselves by the power of the Souldiers from paying their antient due setled Tithes to their Ministers, that they shall at last but only change the hand, and be enforced to pay Tithes with a Witness to the Souldiers, even by obtaining their de∣sires. Whiles I was a late close Prisoner in Pendennys Castle in Cornwall under Souldiers (I never yet knew why) I heard some Officers there (who had purchased Crown-lands in Cornwall, not for Mony, but Arrears of pay) amongst o∣ther their New Projects oft times peremptorily saying, We will have all Tithes put down; Whereupon I told them, they should have done well to have added Saint James his advise to their peremptory words and wills; which he much censures; by saying, as they ought to do: If the Lord will, we will do this or that, James 4. 13, 14, 15, 16. Which I thought they durst or could not subjoyn to their former words, because it was both against the will and command of God, that Ministers Tithes should be put down, espe∣cially by Souldiers, who received far above the tenth part of them in Monthly Taxes for their pay; and from whose practice of receiving constant pay for their Military service, the Apostle proves the law∣fulness of Ministers Tithes and Salaries under the Gospel, 1 Cor. 9. 7. After which discoursing merrily with them, I told them, I con∣ceived the true reason, why they and other Officers formerly for Tithes and Ministers, were now so eager against both, was, because most of them had lately purchased so much Crown, Bishops, Deans, and Chapters Lands charged with Tithes, that now out of mere covetousness they would pull down Tithes, to hook them into their own Purses from the Ministers, and though they were never purchased by them in their particulars to improve their over cheap Purchases, to the highest Advantage; and because others should not blame them for it, they turned Preachers themselves, that they might claim some seeming Right to their own and others Tithes, and save the charges of a Minister. At which they gave a silent blushing Smile, without a Reply. Not long after, about the beginning of January last there came a Petition ready drawn to the Castle, from the General Council of the Army Officers, sitting at St. James's (as the Souldiers themselves informed me) directed

to those, who then were stiled, The Parliament of the Com∣mon-wealth of England, and Supream Authority of the Nation: though those who sent it knew the contrary, the Supream Power lay in others hands; The effect of which Petiti∣on was, For the total Abolition of Tithes of all sorts, as a Jewish and Antichristian Bondage and Burden on the Estates and Consci∣ences of the Godly; and that for the future they and the People might not be insnared or oppressed with Tithes, or any forced Maintenance to the Ministers, or any thing like it in the stead thereof. This Peti∣tion all the Officers and Souldiers in the Garrison by beat of Drum, upon the change of the Gards, were summoned three several Mornings, (just before my Chamber window) to subscribe, together with a Printed Letter sent from the said Council of Officers, to all the Garrisons and Souldiers in Eng∣land. Scotland, and Ireland, concerning the heads of their Intentions and Designs then on foot (and since executed) desiring their opinions of, and concurrence with them there∣in by their Subscriptions. This Letter with the Petition a∣gainst Tithes, were both read together to the Souldiers three several mornings, who at the close every morning, gave two or three great shouts; and afterwards subscribed both the Letter and Petition. One Ensign and two commen Souldiers (who had formerly read the Worcester Petition for Tithes, which this was to countermine) though they readily subscribed the Letter, yet refused to sign the Petition; because they thought it very unreasonable to take away Ministers Tithes altogether, and provide no other maintenance in lieu of them; for which they were threatned to be turned out of the Garrison and cashiered ere long (as I was informed by other Souldiers) all the rest subscribed it, and divers of them a∣gainst their Consciences (as they confessed to me) because they durst not displease their Officers, nor those who sent it to them. Some Officers and Souldiers of the Castle (who were most a∣gainst all publick Ordinances and Ministers, never resorting e∣ven to their own meetings, and unordained speaking Chaplains in the Castle) were sent and imployed into the Country to get Country-mens Subscriptions to the Petition against Tithes, in the name of the Well-affected Godly people in the County of Corn∣wall; as if it proceeded from the Country-men, not the Of∣ficers

and Souldiers. In which service, these active stirring Spirits were very industrious in all parts to procure hand•• to this Petition, seducing divers to subscribe it, by mis∣informing them, That it was only against Impropriators Tithes; which some honest Religious Gentlemen, substantial Free∣holders, and Grand Jury-men of the Country being infor∣med of, drew up a Petition (in the name of the Gentry, Free∣holders, and others of the County, for the continuance of Tithes and Ministers setled Maintenance, subscribed with many hands, and presented by the grand Jury men to the Justices at their Ge∣neral Quarter Sessions, to send up to those then in power, as the desire of the Gentlemen, Freeholders, and the Generality of the County) which Petition (as I have been informed) was presented accordingly by one of the Justices, by Order from the Bench, though one of his Companions when it was de∣livered by the Grand Jury to him to present to the Bench, had the impudence to tear the Petition in pieces in open Court, before he acquainted his Associates with it; for which he received a publick check. After the Souldiers Subscription of the foresaid Petition against Tithes in the Castle, the like whereunto (as some Souldiers acquainted me) was sent to most other Garri∣sons and Counties to subscribe, (by which we see whence such and other Petitions originally spring) I demanding the rea∣son (of two or three Souldiers who were ingenuous) why they were so eager against Ministers Tithes, since they were (Spiritual) Souldiers as well as they, and themselves received above the Tithes of their Tithes in Taxes for their pay? Who returned me this blunt clamorous Answer, That they conceived the true reason of it was, that their Officers intended to have the Tithes them∣selves, or at least the full value of them IN TAXES for their pay; that so the people much impoverished and complaining of their heavy Taxes, might be able to hold out the longer to pay them, being seemingly eased by the Souldiers in their Tithes, though they took them all out again in their increased Monthly Contributions; and that this was the private talk and opinion they had of this Petition amongst themselves, but they must not speak of it in publick to any. I am not apt to be suspicious of any mens Actions or Designs, unlesse I see some probable grounds of Inducement; but if this be one principal Design of the Officers and Souldiers

present stickling against Ministers Tithes, to get them into their own hands in kind, (as they have done much of the Bi∣shops, Deans, Chapters and Crown-lands, & the rest in monies in their Sales for their Arrears & pay) or at least to fetch them out of the Peoples Purses in doubled or augmented Taxes, equivalent to their Tithes in value, or exceeding them, (as the premises perswade me to incline to) the Ease and Gain either promised to, or ex∣pected by the People upon the abolishing of Tithes, wil prove but a mere Delusion and Cheat at last; and instead of easing them, will only double, treble and augment their heavy in∣tollerable Taxes (now imposed and disposed too by the Souldi∣ers themselves alone, beyond all Presidents of former Ages, or Kings of the worst edition) and continue them the longer on their broken Estates and drained Purses. Which will be but a most just, deserved Divine punishment on them, for de∣taining their Ministers Tithes, as the forecited Authors re∣solve. Whereas if these Saint-seeming Officers and Souldiers, so much pretending the peoples ease and weal, would cast off the veil of Dissimulation, and really ease the people in good earnest out of Conscience and Justice, they should do it, as I told them, by disbanding all unnecessary Garrisons (mere useless Toyes to secure the Country either from an inva∣ding or pillaging Enemy by Sea or Land, as I have made many Garrison-Souldiers acknowledge by unanswerable Demonstrations) disband their long▪ continued Army and Forces, kept up on the peoples drained Purses to their undoing (for what ends the very blindest men now see) put the peoples necessary defence when there is occasion into their own hands and elected Militia, and abolish all these heavy incessant Monthly Contributions, Taxes, Excises so long continued on them, to maintain the Army and in∣rich the Officers; being the Peoples sorest Grievance (not Mi∣nisters Tithes, which few count a Burden, and then upon mere Mistakes) which late created Monsters, (unknown to our Fore-Fathers, who knew none but Tenths, Fifteenths, and Subsidies duly granted, one or two in several years) will in short time eat out not only our Ministers and Peoples Tithes, but the remaining Nine parts too, and leave them most miserable Beggers in conclusion, without any Food or Pro∣vision

for their Souls or Bodies: and no other Magistracy, Ministry, Government, Laws, Liberties, Privileges, but what the Army. Officers and Souldiers, (their late pretended humble Servants, but now their Supream Lords and Masters) shall out of their mere Grace and Favour allow them, as their conquered Ʋassals, as many of them are not ashamed even pub∣lickly in my hearing, as well as others, for to stile our own enslaved Nation, as well as Scots and Irish. And then they shall all lament their folly when too late, in concur∣ring with these Swordmen to ab••••ish their Ministers Tithes, in the old Poets Elegie, in a like e••se as ours,

Impius haec tam culta novalta Miles habebit? Barbarus has Segetes? En quò discordia Cives Perduxit miseros! En queis consevimus Agros!

a Suidas records of Leo the Emperour, that when on a time he commanded Eulogius a learned Philosopher should have a Libe∣ral Princely Reward bestowed on him••▪ A great Officer and Cour∣tier standing by said, That mony would be better bestowed for the maintenance of Souldiers, To which the Emperor replyed, Nay, I would rather it might be brought to pass in my time, That the Riches now bestowed upon Souldiers, might be given to maintain Philosophers. And I suppose all rational wise men now will be of the same mind concerning Ministers, and rather they should enjoy their Tithes and Glebes, than Souldiers and Buff-Preachers. All which out of true Affe∣ction to our Ministry and my Native Country, without any private design to scandalize the Souldiers, I submit to all prudent mens consideration, who by this will be able to judge of the truth of this Proposition, without further proof.

In the b Officers printed Proposals., August 13. 1652. to those they then stiled, the Supream Power of the Nation; I found the first of all to be, The abolishing of all Tithes, as an unequal, troublesom and contentious way of Maintenance, respect being had therein to others Rights, but not to the Ministers: who have the only ture, proper, legal Right un∣to them; and this to propagate the preaching of the Gospel•• I

profess when I read it in the Diurnal, I told some Souldiers who brought it me to read in Pendennys, 1. I could not pos∣sibly conceive, that the putting down of Ministers Tithes, should be a means to propagate the preaching of the Gospel, but rather to suppress it, the very Scripture resolving the con∣trary, Neh. 13. 10, 11, 12. and 3 Chron. 31. 3, &c. and the Heathen Poet concluding, Quis enim virtutem amplectitur ipsam, Praemia s•• tollas? 2ly. That I wondred men pro∣fessing Conscience, Justice and Religion, should have more regard to Impropriators and others Rights to Tithes, who had no original right at all unto them, but only by Popes Bulls and Dispensations, and did no service for them, without any special regard to Ministers Rights, who had only a due and true Divine and human Right to them, and received them as due wages for their Ministry: I doubted, the only cause was, because they or some of their Friends were own∣ers of Lessees of some Impropriations, which they were loath to part with for the Peoples ease, or give in to the Church, without a considerable Recompence. 3ly. That the sug∣gestion of the unequal, troublesom and contentious way of Tithes, was a very strange and daring Objection against the very wisedom and Justice of God, who instituted and prescribed them to his own chosen people: against the wisdom, justice, prudence of our own, and all other Christian Kings, States, Parliaments, Churches, that have at first pitched up∣on, and so long continued, established by successive Laws and Edicts this way of Maintenance as most equal; rich and poor paying a Tenth alike according to the greatness o•• smallness of their Estates, and the poor Farmer and Tenant paying them out of his Landlords Estate, as allowed in his Rent or Fine, not out of his own private purse alone, being more equal than any Taxes or Excises for the Armies pay. As least troublesom to the Ministers at least, who were only at the cost and trouble to carry in their Tithes at Harvest, when cut and severed from the Crop to their hands, to pre∣vent the trouble of plowing, sowing, weeding, mowing, reaping, gathering, which might divert them from their Stu∣dies and Ministry: And as little troublesom, or not over∣troublesom at least, it is to the Husbandman, who sows,

cuts and makes it up together with his own, and then only severs it out, and is not now bound to carry it into his Ministers Barn, much less to thresh, cleanse and sever his Corn, Wine or Oyl, and other Tithes, and carry it to Hie∣rusalem, and the Treasuries of the Priests and Levites at his own cost; as the a Israelites were obliged by God to do: which these Officers▪ (had they lived amongst them, and payed a second Tenth, as well as a first, and first-fruits besides) would have petitioned God himself to abolish, as a troublesome way of Maintenance, which they could not brook, though the godly Israelites and Jews repined not against it, but chearfully brought up their Tithes to the Priests Treasuries as they were enjoyned. And as no waies contentious or litigious in it self, were people as just and con∣scionable to pay their Tithes; there being many Parishes in England, (and that wherein I live one) wherein I never heard of any sute or quarrel betwixt the Ministers and Parishioners for Tithes, there being farre more sutes and contentions for just Rents, Annuities and Debts throughout the Nation than for Tithes (at least ten for one in proportion) before these late contentious Lawless times, when many unconscionable, unrighteous Wretches (pre∣tending Religion, to cover their fraud, covetousness and oppression) will pretend Conscience for not paying their very Rents, and Debts, as well as Tithes: And such who have so little grace or fear of God as to contend with their Ministers for their just Tithes, will be altogether Litigious towards them, for any other Annuity, or setled way of Maintenance that can be devised in lieu of Tithes, seeing no∣thing will content such perverse and contentious Wret∣ches, but a Liberty to pay their Ministers only what they please, and that in conclusion shall be just nothing, as their subsequent Petitions and present Practices now manifest to God, Angels and men. And I doubt the Change of this antient, known, long approved certain Maintenance by Tithes, to any other certain or uncertain way, will create more sutes and troubles among people, than ever our Tithes did since their first institution. This was my subi∣••••n opinion of their Proposition, when I first read it; and

shall serve for a publick answer to it now, if any insist upon it to prove Tithes inconvenient and burdensom to the Peo∣ple, and therefore sit to be totally abolished.

The main Objection, I ever yet a read or heard against Tithes, is this, That Tithes are a great discouragement and hindrance to Husbandmens industry and improvements; since Mi∣nisters must have not only the Tenths of their Lands, as they found them, but likewise of their Crop, Labour, Industry and Improve∣ments, which is now (writes Canne and others more largely) one of the sorest Burthens and greatest Oppressions and Tyranny that lies upon them, and discourages many from improving the Lands to the publick prejudice.

I answer, 1. That this Objection no waies concerns Soldiers, Weavers, Tailors, Tradesmen, Townsmen and other Mechanicks, who are the most and greatest Sticklers and Petitioners against Tithes; but only Husbandmen and Countrey Gentlemen and Farmers living upon Tillage, very few of which (not one of a thousand) ever yet petitioned against Tithes, as such a grievous Oppression (at leastwise as a Farmer) for the burdensomness of Tithes, but only as an Anabaptist, or other Sectary, out of hatred and opposition to our Ministers Callings or Persons. And till the Generality or Major part of the Gentry, Yeoman∣ry and Country Farmers in each County Petition and de∣clare against their Predial Tithes as such an intollerable Grievance, no Officers, Soldiers, Citizens, Anabaptisti∣cal Mechanicks, and busie-bodies in other mens Callings and Grievances which concern them not, are no waies to be heard, countenanced or credited in this particular, by any Powers whatsoever in point of Justice or Prudence. 2ly. The payment of Tithes, never yet discouraged any Person, either in the Land of Canaan, England, or other Countreys, (at least not any considerable number of men, or any that had either true Wisdome, grace, honesty, or love to God and the Ministrey) from any sort of Tillage or improvement whatsoever out of which Tithes are paid, the gain by the good husbandry and improvement being abun∣dantly recompenced in the nine Parts, over and above the Tithes. And therefore till the Objectors can make good

their allegation, by presidents of considerable number of wise, godly men and others, discouraged from Tillage and Improvements meerly by the payment of Predial Tithes out of them, in all former ages, or of late years, to the real preju∣dice of the Publick, (which they can never do) this grand Objection against Tithes must be decried, both as Fabulous and Ridiculous, yea as Scandalous: The late Petition of the Cornish Gentlemen, Farmers and Yeomen (where such improve∣ments are most made to their great Charge) for the conti∣nuance of Tithes, being a sufficient Evidence to prove it such. 3ly. It is observable, that the Petitioners against Tithes upon this ground, are as eager a Writers and Petitioners against all antient Customs, Tonnage, Poundage, and usual mode∣rate Impositions upon Merchandize imported or exported, for the necessary defence of the Sea and Trading (amounting to as much upon every pound of Merchandize, as Tithes do upon Hus∣bandmens Tillage and Improvements, the charges of the Fraight, Transportation and Customs in forein pares con∣sidered, and to far more and that as a very great discourage∣ment to Merchandize and Trading. Which as all wise men know to be a mere fabulous untruth, contrary to the experience of all States, Kingdoms, Republicks in the World, and of Holland it self, subsisting by Merchandize, where they pay •••• high Customs or higher, than b our antient Legal Merchants Du∣ties to the State amount to, which never made any Merchants to give over trading; (So if, when, and where rightly im∣posed, managed, they are the greatest encouragements of Trade and Merchandize, by Guarding the Seas, and securing Traders a∣gainst Enemies and Pirates, the only encouragement to Merchant-Adventurers; who must and will all give over trading, when they cannot safely put to Sea without apparent losse of all they trade for, by Enemies or Pirates. And therefore this clamourous Objection against Tithes should have no more weight with Wisemen to suppress them; than their idle clamour against all old Legal Customs, Rates and Duties for the necessary defence of the Sea and Trade, to abrogate them al∣together, to the ruine both of our Traffique, Navy, and Merchants too that pay them. 4ly. This Objection is di∣rectly made against the providence, wisdom, and policy of

God himself, who prescribed Tithes amongst his own people out of all their Tillage and Improvements; and knew it would be no impediment to them, his b Blessing promised to their pay∣ment of Tithes, being a greater improvement to them in their Crops, than all their extraordinary cost and pains amount∣ed to: Wherefore it can be no impediment or discourage∣ment to any real Saints good Husbandry or Improvement now; who deserves to reap no benefit by his Labour or Im∣provements, if God himself shall have no share or portion out of them for the maintenance of his publick worship and Ministers. 5ly. If there were any truth or strength in this Ob∣jection, yet it extends not unto all tithes, but only to such as are paid out of extraordinary chargeable Improvements; as to make mere barren Heath, Ling and Sands, out of which no former profit•• naturally grew, manurable for Corn or Pasture, Tillage and Meadows, Woods, out of which most predial Tithes arise; So there is a sufficient remedy against this pretended Mischief already provided in the best and strictest Statute made by the best of our Protestant Kings, for the true payment of Tithes, at the beginning our Reformation, when Popery was banished in the Parliament of 2 E. 6. c. 13. which provides, That all such harren Heath, or waste Grounds, which before that time have lyen barren, and paid no Tithes by reason of the said barrenness, and now be, or hereafter shall be improved or converted into ar able Ground or Meadow, shall from henceforth af∣ter the term and end of seven years, next after such Improvement fully ended and determined, pay Tithe of the Corn and Hay growing on the same, and be discharged in the interim, as the words im∣port, and our Judges have expounded it. All which consi∣dered, this Objection must be henceforth exploded and LEVELLED to the ground.

Now because I find a clear Design and Endeavour in sun∣dry Anabaptists, Officers, Souldiers, if they cannot prevail to put down Tithes upon other pretexts, yet to rob the Mi∣nisters of them at present, if not in perpetuity, upon this pre∣tence, to sequester and convert them to the use of the Army, for the pretended ease of the people in their future taxes. I shal for the cloze of this Proposition, and prevention of this detestable impious Sacrilegious plot against our Ministers and Religion too,

propound and answer all such specious Arguments, Preten∣ces, as may be produced by them to delude the people, veil over the execrable Impiety, and take off the odium of this prodigious Villany.

First, they may and will suggest, that they have some an∣tient punctual Presidents to warrant, countenance, justifie this their Project. As namely, the practical example of Charles Martel King of France, who (about the year of our Lord, 730. as the Marginal a Authors report) having per∣petual wars, and seldom or never peace in his Kingdom, Ideo res Ecclesiarum suis Militibus in stipendium contulit maxima ex parte; did thereupon bestow the Lands, Revenues, Rents, and Tithes too (as the Act of Restitution with others prove) of Parish-Churches, Monasteries, Bishops, Deans and Chapters upon his Souldiers for their Pay and Arrears; for the greatest part: And surely upon a very Godly and just reason (as John Canne, and some Army-Officers will swear) thus expressed in his Decree recorded in b Goldastus and Mr. c Selden: ut sub∣veniatur necessitatibus Publicis, et Salariis Militum, pro Dei Ecclesiae & bono statu Reipublicae, & uniuscujusque propria pace pugnantium: That he might relieve the Publick Necessities, and pay and reward the Souldiers fighting for the Church of God, and the good of the State of the Common-wealth, and the proper peace of every one: as our Officers and Souldiers now say they do. And is it not then most just they should have all the Lands, Glebes, and Tithes of the Church, King, Com∣mon-wealth, and of every particular Person too, who have fought all this while for them and their defence? To this they may chance to adde, the President of the a Templers and Hospi∣talers, who being no part of the Clergy, but Religious Souldiers, imployed only to fight in the defence of the Church, were by special Bulls and Grants of several Popes exempted from paying any Tithes at all to any Ministers out of the Lands belonging to their several Orders, Because they fought for the Church against her Enemies, as Turks, Saracens, and other Infidels. Therefore there is great reason, equity all our Officers and Souldiers who have lately fought, or are now or hereafter fighting for the Church against her Enemies and Malignants, should be totally and finally discharged from paying any

Tithes at all out of their Old or New Purchased Lands, Leases, Cattel, Estates, Spoyls, Pay or other increase. Be∣sides, most of our Army Officers, and very many of the Souldiers, are extraordinarily gifted, inspired from Heaven, and constant Speakers or Preachers b transcending all Black∣coated Ministers, yea the undoubted new Ministers and Priests of Jesus Christ, as many deem them; So as they may be truly stiled c a chosen Generation, a Roy•••• Priesthood, yea Army of Priests, being d made Kings and Priests by Christ himself to God the Father: as John Canne hath pub∣lished in his Voyce, p. 24, 27, 28, 29. Therefore they may not only enter into our Ministers Churches, Pulpits, and dispossess them of them (as he there asserts and presseth them to put in execution;) but be capable in right, equity, justice, to receive all their Tithes to their own use: Nay one step more, John Canne in his Ʋoyce, p. 27. thus peremptorily concludes,

I will affirm, and abide by it; since it hath pleased the Lord to draw out the hearts of some Souldiers and others, (who were never brought up at Universities to learning) pub∣lickly to preach, (which is not above 10, or 12. years) the People of this Common-wealth have had more true Light and glorious Discoveries of Christ and his Kingdom, than all the Nations Ministers ever before made known to them, since first they took their calling from the Sea of Rome, till this Day. On the contrary, the greatest Heresies and Blasphemies which have been in the world have been broached by Ministers (and Scholars) whereas Lay-men at the same time have been sound in the Faith, and zealously earnest against such abominable Doctrines.

Therefore there is just ground that both our Ʋniversities, and all Colleges for Advancement of Learning, should be suppressed as the very poyson, bane, sub∣version of Religion, Church and Common-wealths, (as some Souldiers and the Anabaptists generally deem them and their Lands (as well as Bishops, Deans, Chapters, and Ministers Glebes and Tithes) sold or conferred on the Officers and Souldiers, of the Army for their better encouragement, reward and supportation, to propagate defend Religion and the Com∣mon wealth: A design now eagerly prosecuted by some.

To which let them receive this Answer before hand, since

I intend not any future Treatise of this nature, 1. That I never read of any pious Generals, Armies, Officers, or Soul∣diers in Scripture (the a rule of Faith and Manners) that spoyled the Church or Ministers of their Lands and Tithes to maintain their wars, or enrich, reward themselves; but we find it expresly recorded of b Abraham, the Father of all the Faithfull, that he paid Tithes even of the Spoyls of the first Wars, to the first P••••••st we find in Scripture, unto Christ himself, both in the Old and New Testament, for other Christian Souldi∣ers imitation. The like we read of c David, and all his Officers, Captains of the Army, with sundry others fore-cited; whose Presidents are more obliging and commendable than Charles Martels. 2ly. That it was the Custom, use and pious practice of many Pagan Warlike Nations, as the Romans, Graecians, Cartbaginians, Tyrians, Saxons to do the like, who consecrated the Tenths of all their Spoyls to their Idol-Gods and Priests, as we may read at large in Mr. Seldens History of Tithes and Review, c. 3. and in Mr Richard Mountague his Diatribe thereon, ch. 3. Therefore they are worse than Pa∣gans who neglect not only to pay their Ministers the Tenth of their Spoyls, but will even spoyl them of their Glebes and Tithes besides. 3ly. It is very observable (and let our Souldiers and Officers consider it i•• good earnest) That God himself specially consecrated and devoted the future Spoyls, a Sacrifice for and to himself, and all the Spoyls, Ci∣ty of Jericho (the very first City taken by the Israelites in the Land of Canaan) as a sacred First-fruits and kind of Tenth for the use of his Sanctuary and Priests, in these memorable words, Josh. 6. 17, 18, 19. And the City shall be devoted, even it and all that is therein (except Rabab and her Family and House) to the Lord, and you in any wise keep your selves from the devoted thing, lest you make your selves accur∣sed, when ye take of the devoted thing, and make the Camp of Israel a curse and trouble it. But all the Sil∣ver and Gold and Uessels of Brass and Iron are conse∣crated unto the Lord, they shall come into the Treasury of the House of the Lord. Whereupon when the City was taken, they burnt it and all that was in it (as a Sacrifice to the Lord) But the Silver and Gold and the Uessels of Brass

and of Iron, they put into the Treasury of the House of the Lord, v. 24. But Acban (a covetous plundring Souldi∣er) seeing among the rich Spoyls of the City a goodly Babylonish Garment, and two hundred Sh••kels of Silver, and a wedge of Gold, coveted, took and hid them in the midst of his Tent▪ which so much kindled the Anger of God against the Children of Israel for this his Trespass in these devoted things; That they were presently smitten before their Enemies of Ai, and fled before them. Whereupon Joshua their General and chief Governour humbling himself before God, and requiring the cause of this ill success; God returned him this Answer, Israel hath sinned, and they also have transgressed my Covenant which I commanded them; for they have taken of the devoted thing, and have also stollen and dissembled also, and they have also put it among their own stuff. Therefore the children of Israel could not stand before their Enemies, but turned their backs before Enemies, Because they were accursed, neither will I go with you any more. O Israel thou canst not stand before thine Enemies, untill thou hast taken away the accursed devoted thing from among you. Whereupon this Sacrilegious Robbery of Achan being discovered by Lot and his own Confession; and hid stoln Plunder devoted to God taken forth of his Tent, and powred out before the Lord in the presence of Joshua, and all the Children of Israel: Joshua passed this Judgement against him for his Sacrilege, Why hast thou troubled Is∣rael? the Lord shall trouble thee this day: and all Isra∣el stoned him with Stones, and they burned them with fire (as a devoted Sacrifice to God) after they had stoned him with stones. And they raised over him a great heap of stones unto this day. So the Lord turned from the fiercenesse of his Anger. Where∣fore the place is called the Ʋalley of Achor (that is Trouble) to this day. And when Hiel, many hundred years after in Ido∣latrous Ahabs daies, would needs seize upon the devoted Spoyl of Jericho, and build it again for his own habitation; he laid the Foundation thereof in his first-born Abiram, and set up the Gates thereof in his youngest Son Segub, (that is, God destroyed, and cut off all his Posterity before the Gates were set up, and the Building finished) according to the word of the Lord, which he spake by Joshua the Son of Nun; as we read at large, Josh. 7.

throughout, 1 Kings 16. 34. and Josh. 6. 16. I read of a A••axerxes, that (in imitation of Cambyses before him) he caused some Judges (betraying their Trusts, like b Tresy∣lian of old, and too many of late) to be excoriated alive, and their Skins to be hanged up round about the Tribunals, that the o∣ther Judges sitting upon them might have an example hanging before their eyes, what punishment the pravity of Iudges did demerit. I desire all Souldiers, Officers, and Sacrilegious Anabaptists, would hang up these Skins and Examples of Achan and Hiel before their eyes, recorded in sacred Writ: and then make this use and application to themselves of them. If Achan for stealing away only a Babylonish Garment and a few Shekles of Silver and Gold of the very Spoyls of Iericho devoted to the service or Treasury of the House of the Lord, brought so much wrath, misery upon the whole Nation, and Camps of Israel, and such a fatal death and exemplary punishment upon him∣self; and Hiel only for building upon the ruines of the Soyl of this devoted City drew down sudden Death and Destruction upon all his Sons and Posterity; O what strange exemplary wrath, vengeance, and judgements shall we then draw upon the whole Nation, Army, our Souls, Bodies and Posterities to their utter extirpation, if instead of ren∣dring unto God and his Ministers the Tenth of our warlike Spoyls belonging of right unto them; we shall sacrilegious∣ly rob them not only of these Tenthes, and all other issuing out of our Lands and Estates, but even of all their other Glebes, Rectories, Tithes, Revenues; demolish the very Churches, Houses, dedicated to Gods worship, o•• turn them into Houses for us and our Posterities to inhabit: and obsti∣nately, yea atheistically refuse to take warning by their, and other sacrilegious Persons tragical examples? 4ly. Let those who will imitate Charles Martels President, remember 1. his punishment: a Historians record, That for this his Sa∣crilege, ••e was smitten with a long and terrible Convulsion of all his Members whereof he died in great anguish: that Eucherius Bishop.

of Orleans in a Ʋision SAW HIM DAMNED FOR IT; and that upon search made in his Tomb (by an Angels Admonition) it was also confirmed for truth, no relique of his Corps being found therein, but only a dreadfull Serpent. Apud Frances Carolus Mar∣tellus insignis vir fortitudinis, exactis vitae suae diebus in Ecclesia beati Dionysii legitur esse Sepultus, sed quia Patrimonia cum Decimis omnium fere Ecclesiarum Galliae, pro stipendio commilitonum suorum mutilaverat, miserabiliter à malig∣nis Spiritibus de Sepulchro corporaliter avulsus, usque in hodier∣num diem nusquam comparui••; as Matthew Westminster stories of him. 2ly. The censure passed against him for this Sacri∣legious Robbery, by the Marginal Authors and others: e∣specially by Agobardus Bishop of Lions, An. 828. in his Book De Dispensatione, & Rei Ecclesiasticae contra Sacrilegos, wor∣thy the reading, who thus complains, p. 269. Nunc non solum possessiones Ecclesiasticae, sed ipsae etiam Ecclesiae cum posses∣sionibus venundantur, &c. Which he condemns as detestable Sacrilege execrable to God and men: By Petrus Damianus, Anno 1060. l. 1. Epist. 11. where he gives this censure of his practice, and others: Inter omnia vero hic mala, Illud ex∣cedit, et Diabolicam fere modum videtur aequare nequiti∣am. Quia praediis in Militem profligatis, &c. Moreover among all wicked Acts, this exceedeth, and seems almost to equal the very wickednesse of the Devil, That all the Farms and Pos∣sessions of the Church being prodigally spent upon Souldiers, insuper etiam et Decimae & plebes adduntu•• in Beneficium Secu∣laribus: Moreover Tithes and people are likewise added and conferred on (these) Secular men for a reward: which in hi•• lib. 4. Epist. 12. & lib. 5. Epist. 9. he stiles a great Sin, Sacrilege, and Prophanation of holy things; concluding, What is it to turn Tithes to the use of Souldiers and Secular men, nisi mortiferum iis virus, quo pereant, exhibere? but to give them deadly Poyson whereby they may perish? Petrus Blesensis Arch-deacon of Bath: Epist. 82. & Joannis de Belith De Divi∣norum Officiorum Explicatione, c. 5. write much to the same ef∣fect; making it a greater Robbery and Sacrilege to take away Mi∣nisters Tithes, though it be by the Popes own Bulls, than violently to take away and plunder Mens Horses as they are riding or car••∣ing in the High way, and convert them to their proper use; as

Souldiers use to do. 3ly. Let them remember, That Charles Martels immediate Successors so much detested both his practice and Sacrilege, that by a publick Edicts they decreed in these terms, That the Tithes and Ecclesiastical Lands and Goods seised upon by prophane Persons, (so they sti∣led the Souldiers possessing them) should be all restored: and so they were accordingly, and those Harpyes robbed of their Sacrilegious prey. Let the late Purchasers of such Tithes and Lands remember it, and think of a possible, if not probable Act of Resumption, in case they make no volun∣tary restitution.

4ly. Let them consider the large Revenues the Popish Clergy at this day enjoy in France, amounting to above 12. Millions of Annual Rents, at a moderate value, besides mony and oblations; as Bodine, Thuanus, Hist. l. 28. Ioannes de Lae••y Descriptio Galliae, c. 17, 18. record. To which •• might adde the extraordinary great Revenues of the Popish Clergy in Spain, recorded by Lucius Marinaeus, Siculus, Ioannes de Laet, in his Hispaniae Descriptio, cap. 20. & Jo. Boterus in his Hist. Universalis, and of the Popish Clergy in the King∣dom of Naples in Italy, registred by Thomas Segethus, De Principibus Italiae, p. 121. Which they still enjoy, not∣withstanding their manifold Wars, without sale or Diminu∣tion for their Soldiers pay. And will it not be an intollerable Impiety, Sacrilege, dishonor for Protestant Souldiers, and our new Republick, not to allow our Ministers so much as their inconsiderable remaining Rectories, Glebes, Tithes, to sup∣port our Religion, and instruct and save the Peoples Souls?

5ly. The reason rendred by Martel and others, That the Of∣ficers and Souldiers deserve the Lands and Tithes of the Church and Ministers, because they fight for the defence of the Church, is very strange, and just the self-seeking Plea and Practice of sundry of our Officers and Souldiers at this day, scarce to be parallel'd in any Age, 1. They were raised for the a Defence and Preservation of the late Kings Person, Posterity, and just Rights of his Crown: Ergo in discharge of this Trust they have most justly sentenced, beheaded the King; outed, dis-inheri∣ted his Posterity; and seized upon all the Crown-Lands and Revenues in his three Kingdoms for their own use, pay, sup∣port,

reward and inheritance. 2ly. They were raised and fought for the preserva••irn and defence of the Kingdom, Parlia∣ment, and Members Privileges, and Laws and Liberties of Eng∣land: Therefore they have justly by armed violence in∣vaded, subverted them all, disposed of all the Common wealth and Revenue of the Nation to themselves and their Instruments to support themselves and their usurped Arbi∣trary Power and Government over us; and may null and pull down not only our Old, but their own New▪created Parli∣aments, and State-Councils (as they stile them) and change both Government & Governors at their pleasure. 3ly. They fought for the particular Defence, Peace, Safety of every mans Person and Estate in our three Kingdoms: Therefore they may seize upon and dispose of all their Persons, Lands, E∣states at their pleasures, and impose what Taxes, Excises, Imposts they list, and exercise a legislative absolute Arbitrary and Tyrannical Power over them, without a lawfull Par∣liament, to eat them quite out of all. Lastly, They fought for our Church, Ministers, Religion: Ergo they may subvert them all, and seise upon all Church-Lands, Revenues, Re∣ctories, Glebes, Tithes, yea Churches and Church-yards too, for to reward, support and pay the Army; and possess themselves of what ever our Ancestors setled on the Church and Ministers to instruct and save the Peoples Souls, as a just Salary for killing their Christian Brethrens Bodies, and destroying the peoples Souls and Bodies too. Certainly the worst Enemies they fought against, would not, could not have done worse than this, nor yet so bad. This cer∣tainly is a Devastation, Destruction, not a Defence or Preserva∣tion, of what they were raysed and payed to protect, an In∣vasion and Depredation, not a Patronage and Protection: a Re∣medy more destructive than the worst Disease, War, Enemy, who could but have stript us of no more had they conquered us, than these our new armed Defenders of the Faith, Church, King, Parliament, Laws and Liberties have done or intend to do, as many fear. It was John Baptists Evangelical Pre∣cept to all Souldiers whatsoever, a Do violence to none, (in Person, Lands, or Estate; much lesse to Ministers privile∣ged by the Law of War from Violence:) and to be content

with their Wages: without seising, sequestring, invading the Lands, Estates, Glebes, Tithes, Persons of Ministers, King and Members or any others they fought for, who never raised, nor waged Souldiers to deprive them of their Pa∣trimonies, Estates, Callings, Rights, Laws, Liberties, Pri∣vileges of Parliament, Government, Governours, but only to secure them in the sull possession of them all. This new Martial law and practice then, is both irrational and une∣vangelical, fitter for professed Theeves, Turks, and Pyrates, than Christian Souldiers; and far different from the foresaid Christian Souldiers practice in former Ages; who as they would by no means be engaged by their a Pagan Empe∣rors or Generals commands to fight against any of their Christian Brethren, choosing rather to obey God their Supream Emperour than Men: So the famous b Thebean Legion of Christian Souldiers and their Officers under Julian the Apostate, when he commanded them to bring forth their Arms against the Christians, returned him this most Heroick Answer, worthy to be written in Golden Letters, briefly, fully and elegantly ex∣pressing the Duty of every true Christian Souldier in all A∣ges and Cases; Offerimus nostras in quemlibet hostem manus, quas sanguine innocentium cruentare nefas ducimus. Dexterae ipsae pugnare adversus Impios & Inimicos sciunt, lani∣are, pios et Cives nesciunt. Meminerimus nos (and O that our Army-Officers and Souldiers would remember it likewise) Pro Civibus potius quam adversus Cives arma sumpsisse. Pugnabimus semper pro Justitia, pro pie∣tate pro innocentium salute (not for Kings, Bishops, Deans, Chapters, Ministers Lands, Revenues, Tithes, Estates, the things now fought for:) Haec fuerunt hactenus pretia pericu∣lorum. Pugnavimus pro fide, quam quo pacto conservemus tibi (Imperatori) Si hanc Deo nostro non exhibemus? O that this Resolution were now engraven in every Army-Officers and Souldiers heart! our Ministers then needed not to fear the losse of their Tithes, Rectories, Churches, nor our Universities, Colleges, Corporations, or any other the disinheris••on of their Lands, Laws, Liberties, Powers, by Mi∣litary Rapines, violences, and usurpations.

6ly. The Exemptions of the Hospitalers and Templers

Lands from paying of Tithes, was a a meer Papal Innovati∣on and Devise, which Canne, who pleads so much against Tithes upon this mistake that they are Popish, and all his Confederates should be ashamed to own and imitate: The Is∣raelites Gods own people during their possession of Canaan, had many forein and Civil wars in most of their Judges, b Kings and High Priests successive Reigns, and Roman Go∣vernours over them: yet we never read, that any of their Ge∣nerals, Officers or Souldiers, fighting for their Churches, Priests and Religions Defence against forein or Domestique idola∣trous Enemies, pretended the least Exemption of their Lands or Estates from paying all their antient forementioned ac∣customed Tithes to the Levites, Priests and Poor: no•• any Christian Souldiers else but the Popish Templers and Hospi∣talers for the Lands conferred on their Orders, not for their private Inhabitances. And if Souldiers be obliged to pay Tithes of all their Spoyls and Gains of war (as I have abun∣dantly proved) much more then of their real and personal Estates, as well as any others not in armes: especially where they are well paid and war not on their own expences, but other mens purses: Amongst the Jewes we never read of any Taxes, Tributes or Contributions imposed on the Cities, Houses, Lands or Tithes of the People and Levites for the main∣tenance of wars, or pay of Souldiers, from which even Artax∣erxes (a heathen Conqueror) exempted them by an express De∣cree, Ezra 7. 24. Yet they received Tithes of all their Kings, Generals, Captains, Souldiers, as well as Peoples Lands and increase both in times of war and peace. But our Army-Officers and Souldiers now receive above the Tithes of all our Ministers Tithes, Glebes in Monthly Taxes and Contri∣butions by arbitrary, illegal Impositions without their or Consents in Parliament, contrary to their c ••ntient Privi∣leges, all former Presidents and our Laws. Therefore there is all Equity and Justice they should receive the Tenths both of their Lands, Goods and Gains of war too, and that no Offi∣cers or Souldiers should be exempted from Tithes as the Tem∣plers and Hospitalers were, who had no other Pay or Salaries but their Lands, and received no constant Contributions from the Clergy. d Xenophon, that famous learned Greek

Heathen Commander, having made the most Noble retreat we ever read of in Story, out of the upper part of Asia with ten thousand men through mountains, frost and snow, in memorie of his thankfull∣ness to the Gods for this safe return, separated the Tenth of all the Spoyls that his Army had gained in the wars, and by general consent, commited them to the Captains to be dedicated to Apollo and Diana; That for Apollo, was layd up at Delphos in the Athenean Treasury; but with that other Tenth Dianas share, Xenophon himself purchased a Peece of Land, and built thereon a Temple and an Altar to Diana, and appointed the Tenth of the yearly increase for ever unto it. This Pagan Commander and his Captains and Souldiers were so far from exempting their Lands from Tithes to their Idol-Deities, that they Tithed the very Spoyls of their wars to them, and built and endowed a Temple to Diana with Lands, and Tithes out of their own ••ands and Estates for ever. Which shall for ever silence and shame those Christian Army-Officers, Souldiers, Templers and Hospitalers, who would exempt not only their Spoyls, but their Lands and Estates from all Tithes to God and his Ministers because they are Souldiers, and pretend to fight for their Defence.

7ly. This Reason, that they should enjoy not only their own but our Ministers Tithes, because they are an Army of Preachers and Priests, and more Officers, Souldiers in the pre∣sent Army Preachers or Speakers (as they phrase them) than ever in any Army in the world before, hath frequently mind∣ed me of that saying of e Pope Gregory the first (which fam∣ous f Bishop Jewel much insisted on) concerning Antichrist. The King of Pride (Antichrist) is at hand, and which is an horrible Thing to be spoken, Sacerdotum est praeparatus Ex∣ercitus, an Army of Priests is prepared to gard and usher him in. Certainly I never heard nor read of such an Army of Priests (as our Army now is, before; wherein there are not only some hundreds of disguised Popish Antichristian Priests and Jesu∣ites (as most wisemen conceive) under the disguise of Soul∣diers) preaching, venting, many notorious Errors, Blasphemies and Antichristian Tenents, to infect the Army and Nation too, but many preaching Colonels, Captains, Officers, Souldiers of all sorts, not a preaching General (as some say) too; And a∣mong

others, one of these Army-Preachers not long since pub∣lished a Book with this Title: Antichrist with us; by John Spittle-house, a member of the Army: printed at London, 1648. which intimated to me at first sight, that Antichrist was in the Army: and truly if they proceed (as Canne would have them) to usurp our Ministers Office, Rectories, Glebes, Tithes, Churches to themselves, and Suppresse our Ministers, Churches, Parishes, as Antichristian; I shall then justly suspect, and others will confidently conclude, they are the very Army of Priests prophecied of by Pope Gregory, who shall forcibly usher and bring in Antichrist the King of Pride (who a exalteth himself above all that is called God or Worshipped, that is, above Kings, Lords, Parliaments, and all Civil and Ecclesiastical Powers whatsoever, as b Expositors resolve) into our Church, and re-establish him in his Throne.

8ly. I never read in the Old Testament or New, that Christ Authorized, Commissioned or sent out any Captains, or Souldiers to preach the Gospel, or made choyce of such to be his Apostles and Ministers of the Gospel: Surely had this been a part of their duty as Christian Officers and Souldiers, John Baptist Christs forerunner would have instructed those c Souldiers who came purposely to and demanded of him: what shall we do? in another manner than he did; and said unto them; Go and preach the Gospel, and instruct the ignorant Souldiers and people publickly where ever you quarter: in the first place; and then, Do violence to no man, and accuse no man falsly, and be content with your wages: The only precepts he gave them; Which our Army-Officers and Souldiers since they turned Preachers have much forgotten and neglected: I read of 2. devout Centurions in the New Testament eminent for their faith, piety, Charity, and of one devout Souldier; yet neither of them a publick Preacher: The first of these Colonels or Centurions d built a Synagogue for the Jews and others to meet and preach in who were Priests and Ministers; but I read not he ever preached in it publickly himself. The latter (Centu∣rion) is thus characterized, Acts 10. 1, 2. That he was a devout man, and one that feared God with all his House, which gave much Alms to the people, and prayed to God continually: but doubt∣lesse he never preached, for then it would have been there

recorded, that he preached continually as well a•• prayed: Yea, he was so far from this, that when the Angel of God came to him in a vision; he sayd, Thy Pr••yers and thine Alms (not thy preaching, therefore he preached not at all, or if he did God accepted it not, but disliked it as against his word and will) are come into remembrance before God: And now send men to Joppa and call for Simon Peter, he shall tell thee what thou oughtest to do.

Whereupon he presently sent two of his Servants, and a devout Souldier continually waiting on him (but not on preaching) for the Apostle Peter to preach to him, his Friends and Family; who repairing to him, Cornelius goeth forth to meet him, falls down at his feet, worship∣peth him, talks with him, brings him into his House, where many were come together; relates his vision to Peter (mentioning again his Prayers and Alms, but not his preaching) concluding thus: Now therefore are we all here present before God TO HEAR (not preach) all thing•• that are COMMANDED THEE of God;

Whereas some Centurions, Colonels, Captains and Souldiers of this Age, if Peter himself should come to their Assemblies or Quarters, would be readier to teach and preach to him, than to hear him, and apter to be his Teachers than Auditors, as these only were: After which Peter preached to him and his company; I find another sort of Captains and Souldiers in the New Testament b

"Who went out and apprehended our Sa∣viour Jesus Christ, mocked him, derided, crowned his Head with Thorns, stripped him of his Rayment, put him on a purple Robe, bowed their Knees before him in scorn, saying, Hayl King of the Iews, blindfolded, and then strook him with their hands, and bade him prophe∣cy who smote him: guarded him to his Tryal, carried and nayled him to his Crosse, crucisied him between two Theeves, pierced his side with a Spear, gave him Gall and Vinegar to drink, parted his Garments amongst them, cast lots upon his Vesture, and would have broke his Legs but that he was dead. After which they watched and guarded his Sepulchre; took large Mony of the Priests to smother the truth of Christs Resurrection by reporting a Lye, that his Disciples came and stole him away whiles

they were asleep; who TOOK the mony and did as they were taught;"

and are branded for ever with this Epi∣phomena, These things therefore the Souldiers did.

After which some of this rank of Officers and Souldiers by a Herods command killed James the Brother of John with the Sword, apprehended, imprisoned, chained, and most strictly garded the Apostle Peter, in order to put him to death the next day; but that the Angel of God miracu∣lously delivered him. Others of them b apprehended, bound, and would have scourged Paul; garded and car∣ried him from prison to prison; and when he was sent Prisoner to Rome; when the ship was wracked, and their lives saved only for Pauls sake, they gave the Centurion coun∣sel to kill Paul, and all the other Prisoners, lest they should escape from them by that wrack.

These Souldi∣ers no doubt were truly Antichristian; and if the c Tree may be judged and known by its Fruits, and Souldiers by their Actions and Intentions, I doubt there are far more of this later sort than of the first in this Age, and if John Cannes Voyce from the Temple be imbraced for Gospel in every point by the whole Army, no doubt they will then be all of this later rank, not the Ministers and d Soldiers of Jesus Christ, but of Antichrist alone; and the e Crucisiers of Christ again in his faithfull Ministers and Members; which I desire them all sadly to consider.

9ly. Admit them to be made Kings and Priests to God the Father by Christ, in a spiritual sence, as a all the Elect Saints of God are; will it thereupon follow, that they may all lawfully preach in publick, administer Sacraments, and ex∣ercise the proper Function of Priests and Ministers? If so, then by the self-same reason, they may all lawfully exercise the office and power of Kings, as well as of Priests (as some of them do in the highest degree beyond all Presidents of any our Kings before them) and so under pretext of sup∣pressing our Monarchy, and one sole King as dangerous and pernicious; we shall have now no less than an whole Army of Kings to rule and reign over us, and to engross not only all the old Kings Lands and Revenues, but the greatest part of the Peoples far surmounting of a Million or two each year

in Contributions and Excise to support their new Royal State and Dignity; as well as an Army of Priests, who have and would swallow up our whole Churches Revenues, Glebes, Tithes, Patrimony, and our Ministry too, for to support their new Evangelical Priesthood; that so they may resemble both Christ and Melchisedec in their Kingly and Priestly Offices uni∣ted in one Person; though not in the Title of their King∣dom as the Apostle interprets it, Hebr. 7. 2. being by Inter∣pretation KING OF RIGHTEOUSNESSE, and after that also, King of SALEM, which is KING OF PEACE; which Souldiers who make a gainfull Trade of War and Rapine delight not in.

10ly. I do affirm, and will abide by it, that since the time some disguised Popish Priests, Jesuits, Sectaries, Hereticks, Ana∣baptists and other Seducers (rather than the Lord) drew ou•• the heart of some Souldiers and other Mechanicks (in truth or disguise) publickly to preach, the People of this Com∣mon-wealth, have had more abominable, false, damnable, atheistical, Antichristian Heresies, Errors, Blasphemies, New Opinions, and old exploded Heterodox Heresies and Tenents of all sorts whatsoever against the very Essence, Nature, Attri∣butes of God himself, the three sacred Persons in the Trinity, the Old and New Testament, Law, Gospel, all the fundamental Articles of Faith and Salvation, the Sacraments, Ministers, Ordinances of God; and practical publick, private Duties of Piety and Christianity, under the Names and specious Titles of New Lights, and glorious Discoveries of Christs Kingdom, broach∣ed by Souldiers and Lay-Preachers, than in all the times since the Gospel was first preached in this Island, and more than ever any one Age, Church, Nation, or all our Ministers put together since the Creation till now were guilty of, and these publickly averred both in Presse and Pulpit, and the Authors of them exempted from any corporal or pecuniary punish∣ments, by the Civil Magistrates, by the avowed a printed Positions and Proposals of the General Council of Army-Of∣ficers and Souldiers in sundry Papers. For full and infallible proof whereof, I shall remit the Reader to Mr. Edwards Gangrenaes, the Catalogues of the Heresies, Blasphemies, Errors, collected by the London and Devonshire Ministers, the Statio∣ners Beaconfired, and New Law, p. 78, 97. Which stiles Heaven,

Hell, the resurrection of the Flesh, a Dream of our Preachers; The History of the Scripture an Idol, &c. And all this by the ma∣lice of Satan, the underhand practices of Jesuites and our Popish Adversaries to defame, ruine our Church, Ministers, Religion, seduce thee to Popery, Atheism, and reduce us back to the Antichristian Tyranny of the Sea of Rome, as I have large∣ly manifested in the fifth Chapter. Whereas Canne cannot charge our Parochial Ministers and Presbyterians with any such Blasphemies, Heresies, Errors, as those he pleads for are guilty of in the highest degree, nor with those Jesuitical, treacherous, perfidious, sacrilegious, unclean, beastly ranting, unrighteous, prophane, atheistical Innovations, Practices, Rapines, Usurpations, as they have plunged themselves in∣to over head and ears without any Conscience or dread of God or Man.

11ly. What, that more true Light and glorious Disco∣veries of Christ and his Kingdom made known to the people of this Common-wealth within these 10, or 12. years by the publick preaching of some Souldiers and Laymen, exceeding all the Nations Ministers ever made known unto them before, are, is concealed by Canne, and unknown to me or others, unless it be the flat atheistical de∣nyal of God, of Christ and all his Offices, of the Holy Ghost, Scriptures, Sacraments, all publick Ordinances in the Church, of all Kings, Princes, Parliaments, lawfull Magi∣strates, Laws, Oaths, Vows, Covenants, Protestations, En∣gagements, by many of them in their words, writings, and most of them in a their works, with their Jesuitical posi∣tions, plots, practices, recited in the fifth Chapter. And if these be not true b infernal Darknesse, and clear inglori∣ous Discoveries of c Antichrist and his Kingdom in the highest Degree, that ever yet appeared amongst the people of this Common-wealth, let the fifth Chapter, with the positions and practices themselves, compared with the Old and New Te∣stament, determine.

12ly. The decrying of our Ʋniversities, Colleges, Schools of human Learning, Innes of Court, and some mens endeavouring to seise upon their Lands and Revenues for the Armies use, is no doubt a Jesuitical Papal plot, to extinguish the light of

our Knowledge both Divine and humane, by puting out the Eyes of our Nation, that so Jesuitical Popish darkness might over-spread our Church and State; and so the a blind leading the blind in both, they must fall into the Pit of Destruction in a moment. It is storied of b Julian (that blasphemous Apostate, and professed Enemie of Christ and Christian Religion)

That he suppressed all the Schools of Christi∣ans, prohibiting by general Laws and Decrees, that any should profess, practice or study any Arts or Sciences in any Schools, that so they might become and remain Ide∣ots▪ without learning, and so be insufficient and unable to preach the Christian Faith, oppose or refute any Pa∣gan or▪ other Errors, Blasphemies against the true God and his worship, devising by all means possible (whereof this was one of the Principal) TO MAKE WAR AGAINST JESUS CHRIST, and extirpate Christiani∣ty, without shedding any Christian blood; finding by experience, that the Christian Faith and Christians were greatly increased by the torments and blood of the Mar∣tyrs: So that bloody Apostate from and Persecutor of the Christian Faith c Lucius the Emperour, as he rui∣ned the Churches, Temples he commanded to be built for Christ, cast out of his House, Service and all Offices and place of Command whatsoever he that was a Christian, commanded all those Christians to be slain who would not adore his Idols, prohibited all Assemblies of Christi∣ans either for worship or consultation; so he was such an Enemy to Learning, that he named the same (as some do now) A Poyson and common Pestilence and the Overthrow of Common-wealths; and especially the knowledge of the Laws: And thought no vice worse became a Prince than Learning, because he himself was unlearned; and thereupon prohibited Schools and Meet∣ings for Instruction: Whereas on the contrary d Constan∣tine the Great, and all other Godly prudent Christian Emperors, Kings and Princes, founded Schools of Learn∣ing and Universities in all places, encouraged and ad∣vanced learned men of all Arts and Professions, especi∣ally Divines,Lawyers, and Philosophers;

well knowing

that Learning was the principle means to promote Religi∣on, and the glory, honour, wealth and greatness of any Nati∣on, more necessary than any Arms or Souldiers, and the chief means to preserve them from Idolatry, Superstition, Confusi∣on, ruine. We may therfore clearly discern whence the present Outcries against our Ʋniversities, Inns of Court, Schools of Lear∣ning, and all human learning proceed, even from desperate Apostates from true Religion and Gods Church, and those who would erect a New Babel of Confusion amongst us in Church, State, and thereby build up the demolished walls of the Romish Je∣richo within all our Dominions: For proof whereof, I shall transcribe this notable passage of our famous learned Bishop Jewel in his Sermon on Joshua 6. in his works in Folio, p. 167, 168. which is very pithy, learned and satisfactory, o∣mitting all others.

Now to stay the restoring of Jericho, many good waies may be devised. The 1. maintenance of Schools and Learning. That Learning and Knowledge is able to hin∣der the Building of Jericho is so plain that it needeth no speech. In the time of Moses Law, Aaron the great Bi∣shop and High Priest had written in a Tablet before his Breast, Doctrin and Truth; not only Learning, but also Truth; whereby was meant, that neither ought to be with∣out the other For, as Learning is dangerous and hurtfull (in some cases) without Religion: So is Religion unable to defend it self, & to convince the Gain-sayers without Learning. For this cause the Heathen when they erected Temples in honour of their Gods, they did also build Li∣braries, that is, places to keep Books, that by such means their Priests might grow in Knowledge, and be better able to perswade others to their Religion. Strabo of the Sinprin∣cians, that they built a Temple in honour of Homer, and joyned thereto a Library. Augustus the Emperor built a Temple, and also a Library in the honour of Apollo. Tra∣janus in like manner built a Library, and called it Ʋlpia, after his own name. At Rome in the Capitol, where all the Gods had a Solemn place for to be worshipped in, there was also placed a Library. Athens was a famous Universi∣tie, and had many Colleges and Schools of Learning,

Academia, Stoa, Lycaeum, Canopus, Prytanneum, Tempe, Cy∣nosura: in which places were divers Sects of Philosophers. Such were in Persia, the Wisemen, whom they called Magi: in Babylon the Chaldees, in India Brachmanes, in Aethiopia Gymnosophistae: in France and England Druides: and others in other Countries▪ In all times the Kings and Princes which did set forth Religion, were also Builders of Schools and Colleges, and Advancers of Learning. The people of Israel were never in better state, (as P. Pha∣gius a learned man noteth out of their Story) than when they had in every Town and Village Bathe chenesioth, and Bathe medraschoth, that is, Synogogues wherein they assemb∣led together, and places to preach in. The same Phagi∣us, relateth of Hierusalem, that there were in it more than four hundred common Schools and Synagogues where∣in the Law of God was taught. The Patriarch Jacob was called A Minister of the House of Learning, because he ap∣plyed himself to the knowledge of the Law of God, and to Godliness. The Prophets of God had their Schools to breed up under them such as might after their death draw the people from Idolatry, and resist the false Pro∣phets. They which were so taught by them were called the Sons of the Prophets. Samuel taught in such sort at Rama: Elias and Elizeus the Prophets, taught the Law of God besides Jericho. St. John the Evangelist taught at Ephe∣sus, and Eusebius reporteth out of Philo, that St. Mark had at Alexandria sundry Scholars which gave themselves to reading, and reasoning and expounding of the Scriptures. Others did the like at Antioch, and at other places. Out of such Schools it pleased God to take many excellent men, and place them in his Church, as Origen, Tertullian, Cyprian, Lactantius, Arnobius, Basilius, Nazianzenus, Chryso∣stomus, Hieronimus, Ambrosius, Augustinus, &c. who were brought up in all kind of Learning, and became shining Stars, and brought Lights in the House of God, notable Defenders of Religion, Over-throwers of Idols, and Confounders of Hereticks. Christian Princes herein have witnessed their Zeal in setting forth the Glory of God. After Charles the Great had made his notable Con∣quests

(let our Conquerors remember it) he erected five famous Universities, one at Paris, another at To∣louse, another at Papia, another at Padua, and another at Prague:

(to which our King a Alfred founder of out fa∣mous Universitie of Oxford with the founders of all the Col∣leges therein, and of the Universities of Cambridge, Dublin, and those in Scotland, to omit those Universities in Germany, Spain, Portugall, Poland, Denmarke, Sweden, Hungary, and o∣ther Parts of Italy and France, mentioned by Heylen and o∣thers, might be added:) b

"Suidas reporteth of Leo the Emperour, That when Le•• on a time commanded Eulogius a Philosopher should have his Princely reward; a Noble man of the Court, sayd: (as some do now of our Universities and Colleges Lands and Revenues) that that money would be better imployed for the maintenance of Soul∣diers. Nay, (saith he, and so all wise men now) I would ra∣ther it might be brought to pass in my time, that the wages which are now bestowed upon Souldiers might be given to maintain Philosophers. c Alexander Severus, so high∣ly esteemed that notable famous Lawyer, Vlpian, that when certain of his Soldiers ••an feircely upon Ʋlpian to slay him, the Emperor stept forth, and set himself between the body of Ʋlpian, and the fury of his Souldiers, and covered him with his own Robes, that the Souldiers might know how carefull he was for the good estate of Ʋlpian:"

(Let our Souldiers who hate and study to suppress Philosophers, Scholars, Lawyers, consider these two last Stories:)

And also for the contrary; such as have prac∣tised cruelty upon learned men, and have hated knowledge were worthily discommended in the Stories of all ages; He instanceth in the wicked Apostates, Julian and Licinius, forecited examples. The like is reported of Caligula, Cara∣calla and Domitianus, that either they utterly hated all man∣ner of Learning, or had some special malice against the writings of some one notable man, and therefore sought to destroy them. Such was the policy of Satan, so thought he to get the upper hand, and to restore again his wicked Iericho. And were these the Practices of Hea∣then Princes only? may not we remember the like at∣tempts

wrought in our dayes? who will call ••o mind the time that is not far past, shall find that this ignorant Iericho had many friends: (and hath it not now as ma∣ny and the same?) who by all means drew men from know∣ledge; they gave Liberty rather to do any thing, than to seek understanding; and yet suffered rather the use and reading of fabulous and unclean writers than of the Holy Scripture, and Books which carried fruitfull instruction. Good Letters to increase knowledge are not to be neglect∣ed. Such as presume of Gods Spirit over-boldly, that without endeavour to use the wholsome means which God hath left unto his Church, they shall and doe by special inspiration, understand his will, do tempt God. He adds much more.

In brief, learning, knowledge in Arts, Tongues, Histories of all sorts, and in the Laws, Governments of former ages, are so absolutely necessary for the right understanding and interpretation of the Scriptures, and good Government of all Common-wealths and Kingdoms, that without them there neither will nor can be any true Religion, sound Know∣ledge of God, his word, or works, nor orderly Government, Humanity, Civility, Navigation, or Commerce almost in the world; and men deprived of it will be little different from Beasts, as appears by the brutish Sottishnesse, Barbarous∣nesse, Savagenesse, ignorance of the illiterate Indians in Ame∣rica, and of some other African and Northern Nations, voyd both of Religion, Government and Humanity it self, because destitute of Learning, as Purchas his Pilgrimage, Mr. Hackluits voyages, Peter Martyrs Indian History, Mercator, and others record. Hereupon our antient Ancestors were so carefull of Learning, Religion, Ministers, Scholars, Lands, Estates, Tithes, that they placed them in the very front of all those antient Laws, Liberties, Customs which they claimed, enjoyed, and presented to William the (pretended) Conqueror upon Oath in the 4th. Year of his Reign, who ratified them in Parliament, without the least Alteration or Dimi∣nution, to his eternal Honour, and the great contentment of the whole Nation, whose affections else he would have lost, to the endangering of his new acquired Royalty,

as I have proved in the b 2d. Chapter. Which our New pretended Conquerors, may do well to consider. And so I proceed to my concluding Assertion.

CHAP. V.

I Am now arived at the fifth and last Proposition, That the present opposition and endeavoured abolition of Tithes and all other coercive maintenance for Ministers, proceed not from any real grounds of Piety or Conscience, or any considerable real Inconveniences or Mischiefs arising from them, but merely from base, covetous, carnal Hearts, want of Christian Love and Charity to, and professed enmity and batred against the Ministers and Ministry of the Gospel; and from a Jesuitical and Anabaptistical design to subvert and ruine our Ministers, Church and Religion; the probable, if not necessary consequence of this infernal Project, if it should take effect. Which would prove the eternal Shame, Infamy and Ruine of our Nation, not its Glory and Benefit.

The first part of the Proposition is sufficiently manifested by the premises, wherein I have answered all Objections from pretended Grounds of Piety, Conscience, and surmi∣sed Inconveniences or Mischiefs made against Tithes, dis∣covering them to be mere Impostures, and false Surmises, and the principal Objections against them are, that they are Jewish, Popish: And Iohn Canne in his Second Voyce from the Alehouse (for surely it came from thence, not from the Temple) to shew his skill in Divinity most impudently as∣serts▪ That payment of Tithes is a Sin two waies against the second Commandement, 1. In it self, as being Iewish and Superstitious, giving honour to the wayes and devises of Anti∣christ. This way of Maintenance by Tithes being a Popish Custom, imposed by the Popes Authority, &c. 2ly, As paid to an unlawfull and Antichristian Ministry, &c. Surely a Lyer ought to have a good Memory; He confesseth, p. 15. That Tithes were paid by Abraham, vowed by Iacob, and prescribed by God himself in the Ceremonial law. Therefore neither Jewish, nor Popish, nor Superstitions, nor a Sin against the 2d. Commandement: else Abraham in paying, Iacob in vowing, God in prescribing,

the Israelites in paying them, should transgresse this Com∣mandement, and commit a Sin against it, I would de∣mand of this Canne, how he can reconcile these his palpable Lyes and Contradictions unbecomming him who professeth himself a true Minister of the Gospel. 1. How Tithes can be merely Jewish, since paid by Gods direction and appro∣bation, by Abraham the Father of the Faithfull, and that to Christ himself, in the shape of Melchisede••, and prescribed by Gods own special Precept? 2ly. How any thing command∣ed by God, even when the 2d. Commandement was given, re∣corded in the same Canonical Books of Scripture with it, practised by Gods special command by all his true Saints under the Law, and generally in all Christian Churches under the Gospel, as I have proved; can possibly be, a Sin against the 2d. Commandement in it self? and whether it be not direct Blasphemy in him thus confidently to aver it, in making Gods very Commandements to fight one against another, and to command one thing as a Duty in some Texts, and condemn it as a Sin and damnable Superstition in another? 3ly. How Tithes if truly and orignally Iewish, can yet be truly and originally Antichristian, Popish, and the Popes device, many thousand years after Tithes first Institution and custo∣mary payment? Till he can satisfactorily reconcile these ap∣parent contradictory Assertions, or publickly recant them if he cannot, all the world must accompt him for an Anti∣christian Minister and Lying Impostor, his Voyce, the Voyce of him that reproacheth and blasphemeth both God and Men, Psal. 44. 16. and confess there is no ground at all in Piety or Conscience against Tithes, or their payment, but grounds both of Piety and Conscience for them, as I have proved; especially for our Godly Ministers and Preachers of the Gospel (for whom I only plead) whose Calling being of unquestionable Divine Institution, notwith∣standing all Cannes Alehouse Arguments against them (not worth a Canne) and to continue in the world to the very end thereof, and the consummation of all things, by Christs own resoluti∣on, Matth. 28. 20 Ephes. 4. 10, 11, 12, 13. they may and ought by Divine and Human Laws, to enjoy their Glebes and Tithes so long continued, maugre all the malice, power

of their violent Oppugners, and will do so when they and their Posterities shall not have so much as a Name or Being upon Earth or in Heaven (unless they repent) notwith∣standing they were justly taken from Popish Fryers, Abbots, Priors, Lordly Prelates, (of mere popish Antichristian Institu∣tion, not Divine,) when their very Orders were suppres∣sed, as mere Ʋsurpers, Encroachers of the Ministers Rights, Re∣wards alone, for their pains in preaching, exercising their Ministerial Function in their respective Parishes, not in Ab∣bies, Cathedrals, (no Parish Churches for the people to resort unto) to which by the a Popes Bulls, they were unjustly appro∣priated heretofore.

To clear this Proposition more fully in all its branches, I have observed, that there are five sorts of persons of late, very busie, active both against our Ministers tiths and callings too.

The first are Souldiers: The 2d. Anabaptists, Dippers, Qua∣kers, with other late blasphemous Sectaries and Hereticks: The 3d. prophane, covetous Earth worms, and Atheistical Wret∣ches; who say in their Hearts, and sometimes boldly profess, not only by their Lives, but with their Tongues in this law∣less Age, There is no GOD. The 4th. prophane, igno∣rant, cheating Prognosticators and Astronomers: The 5th. Je∣suitos, popish Priests and Romish Emissaries, sent from all p••rts to ruine our Ministers and Religion.

For the first, they are either Officers and Common Soul∣diers, and those, either such who have gained or purchased Lands since the Wars, lyable to Tithes; for such who have no Lands at all, and so not of present Ability, Capacity to pay Tithes. Those who have any purchased Lands lyable to Tithes, are now so fierce against them, (for ought I c••n discern) not out of any grounds of piety or Conscience; but, either out of an unworthy, covetous, degenerous, fordid disposition, to ease themselves and their Heirs from this just antient Debt, yea a charge of Tithes upon their New cheap Purchases, and gain them as an Over-plus into their Bargains, to improve their Purchases to an higher value; the case of such of them who approve of our Ministers, our publick Ordinances, and are no Speakers, Anabaptists, Sectaries. Or else a like avaritious Disposition, mixed with and heightned

by a professed Enmity, Malignity against the very Persons, Calling of our Ministers, whom they usually revile by the names of Baals Priests, Black Coats, Antichristian Locusts, rotten, corrupt Clergy-men, Seditious, Factious Ʋarlets; and all other rayling Epithites, which Lilly in his late Almanacks and Scurrilous Pamphlets, hath furni∣shed them with, which they much magnisie. This is the Case of such Sword men, who are above, or against all Ordinances, Duties publick or private: or Antiscripturists, Antitrinitarians, Anabaptists, Seekers, Quakers, Asserters of the Souls mortality, as rising from and dying with the body; of all their ordinary unordained Speakers, Preachers, infected with any other erronious, heretical, or blasphemous opinions; of all disguised Jesuites, Priests, Papists under the Profession and Name of Souldiers Those who have no Lands liable to Tithes, petition and speak against them; either meerly to please their Superior Landed-Officers, for fear of being cashiered by them; or because they are infected with Anabaptism, Jesui∣tism, Errors, Blasphemy, Schism, Arianism, Atheism, contempt of all publique Ordinances, Duties, and a bitter Emnity against our Ministers Persons, Callings, or Intruders into their Office (as well as into most other Professions) without any Lawfull call. These, in my Observation (and I appeal to every of their own Con∣sciences in the presence of the Searcher of all hearts, for the truth of it) are the only true Grounds, Motives of any Officers or Souldiers present stickling opposition against Tithes and Ministers, arising from within them, as they are private per∣sons. And these unchristian Grounds, seconded with the o∣pen or under-hand sollicitations of their Anabaptistical, Heretical, Schismatical, Jesuitical, Astromatical Friends and acquaintance out of the Army; backed with a most im∣pious, wretched, Sacrilegious Policy to please the simple oppressed, deluded Country people in discharging them at pre∣sent from the payment of Tithes to their Ministers, that so they may augment their Taxes to the full value of their abolished Tithes, to support themselves and the Army the longer in a body, to uphold their Supream enchroached Powers, preserve, encrease their New Purchases, Estates, depending wholly upon the New Law and Title of the longest Sword, are in my apprehension the only

true causes why the General Council of Officers of the Army, with the Souldiers under them, by their directions, as a New created All-swaying Military Corporation, have so oft appear∣ed publickly against our Ministers Tithes to abolish them (and their Ministry by necessary consequence with them) which all other Opponents (being inconsiderable) were never able to effect, but by their armed power. These are all the real principles of Piety, Conscience (if they deserve the Title) I could ever yet find amongst them; engaging the Army-Officers and Souldiers against Tithes, which how incon∣sistent they are with the real profession, or grounds of Chri∣stianity, Piety, Conscience, Justice, Saintship, let their own Con∣sciences and the world resolve; and what Censures, Exe∣crations, Judgements they may in Justice expect from God, for such a Sacrilegious Rapine, as they intend upon these carnal, impious, atheistical grounds, policies, hypocritically gilded over with the paint of Conscience, Reformation, Religion, Propa∣gation of the Gospel, &c. which makes the Design more dete∣stable both to God and all good men.

The second sort of Tithe Oppugners are professed Anabap∣tists, Dippers, Seekers, Quakers, and other blasphemous Sectaries and Heretiques, lately sprung up amongst us, many of which have crept into the Army for their greater security, and the bet∣ter accomplishment of their dangerous destructive Designs against our established Government, Magistrates, Laws, but especially against our Religion, Church, Minister, Ministry, their Tithes and Glebes. Scarce one of a thousand of these poor Sneaks were of ability to pay any Tithes of late; and those of this prevailing Faction, who have crept into Sequestrati∣ons, Offices, Imployments of late, and thereby gained any E∣states, for the most part, have enriched themselves by seque∣stred Tithes, Glebes, Bishops, Deans, Chapters Lands and Reve∣nues, which these hungry Harpyes have most greedily preyed upon, not out of any real grounds of Piety or Conscience (as they pretend) which I could yet seldom or never find in any of them; but out of an unsatiable greedy a HOLY HUNG∣ER OR THIRST (in the Poets sence) after Gold, Gain, Spoyl, the Revenues of our Church, and an implacable bitter En∣mity against our Ministers Persons, Callings; whether Presby∣terians

(the chief Butt against whom their Malice is bent) or Independents of a more moderate strain; whose Ministry is the main Fort they level all their present power against, to raze it even to the very Foundation; now prosecuting the to∣tal abolition, not only of their present Tithes, Glebes, but of all other future coercive maintenance in lieu of them, only to subvert their Ministry, and quite starve (if they cannot vio∣lently storm) them out of it. This is most perspicuous, not only by their manifold former libellous Pamphlets against our Ministers Calling, and the late Ordinances for Tithes, which I have a elsewhere collected, refuted, but by their fresh Peti∣tions both against their Tithes and Ministry too, as Antichri∣stian, Jewish, Popish, &c. especially by John Canne the old Am∣sterdam Anabaptists Second Ʋoyce from the Temple (or b Sy∣nagogue of Satan rather) newly dedicated to those he stiles The Supream Authority of the Nation, wherein he exhorts and stimulates them, by all the Art, Rhetorick, Motives, false Ar∣guments he can muster up, to do execution, and take venge∣ance upon Babylon (to wit, the National Ministry, Church∣worship & Government of England, as he explains it, p. 2.) till it be wholy desolate, not a Stone left upon a Stone, till it be thrown down: To take a most effectual and certain course to c starve and famish these Antichristian Idols, by ta∣king away the Food and Maintenance whereby hitherto (as at this present they are nourished, fed and left alive) and more particularly their Tithes. To repeal all Laws and Sta∣tutes formerly made, whereby the Whore hath lived deliciously and proudly, and keeps on to this Day her Whorish attire. To make the Whore desolate and naked by making no Act or Law to stand in force which doth yield any relief to her. To set them∣selves in array against her (by the Armies power no doubt, which he alludes to) bend their Bow, fan and empty her. To set upon this work speedily, in good earnest (as it seems they do) whiles it is to day: And why so? Because the Lord himself hath by a Call more than ordinarie, called them to this more than ordinary Imployment, (if he could have proved it by Scripture or Law, it had been more worth than all his Pamphlet) put this fair (or rather foul) opportunity into their hands; hath command∣ed his sanctified ones, and called his Mighty ones (the Army-Officers)

to fulfill his pleasure upon this great Whore (the Church and Ministry of England) and SION is in travel and ready to bring forth (this Monster of Desolation and Con∣fusion:) which if they neglect or delay, then mark how he briefly menaces them with the Fates of their late Predecessors, I would think you should never be sitting in that House, but be thinking still on those who sate there before you (and why not as well on Faux and the Gunpowder Traytors, as those, since there seems another Powder-plot in the Vault to blow them up, intended by Canne and his Confederates if they fail in accomplishing this their desired work?) whom the Lord hath lade aside as de∣spised broken Idols and Vessels, wherein his Soul had no pleasure. And why? As they knew not their Generation∣work (which he excites them to) neither were faithfull to the interest of Jesus Christ. God is no respecter of Persons, as men sow, so they shall reap. Ex ungue Leonem, ex cauda Draconem. You may see by these passages, and his whole Pamphlet pur∣suing them, what these malicious, inhuman, barbarous, ir∣religious, hypocritical Anabaptists aym at in their present vi∣olent prosecutions against Tithes; even utterly to starve, famish, subvert, extirpate our Ministers, Ministry, Church, Wor∣ship, Government, and make our Land a mere Spoyl, Desolati∣on, as their Predecessors did Munster, and some parts of Germa∣ny, whiles in their power. But let Canne and his Anabaptisti∣cal Confederates remember what tragical a ends their New King John, with all his Princes, Grandees, Officers, Prophets, Fol∣lowers came to in conclusion in Germany: And what fatal ru∣ine befell b Jack Cade, Iack Straw, Wat Tyler, Sharp and o∣ther levelling Companions, who had the self-same Designs a∣gainst our English Laws, Lawyers, Clergy, Tithes, Glebes, as He and they have now, animated thereto by the new-dipped Iesuites, and other Romish Emissaries lately crept into their Anabaptistcal Fraternity to further this their Infernal Gunpow∣der-plot against our Church, Religion, Ministers, Magistrates, Government, Laws, and let them thereupon repent of, desist from, abominate this their Diabolical, wicked Design, lest they incur the self same punishments in conclusion, by stirring up God and all the whole Nation against them, as most accursed Rebels, Traytors, Instruments of Satan, yea that

very Antichrist and Whore of Rome, they pretend they are blindly acting against, whose designs in truth they are but accomplishing in the highest degree.

I must here observe (and desire all others to take notice of) three things. First, that in Cannes Voyce, and in all o∣ther late Pamphlets, Petitions of the Anabaptists, wherein they seem to vent their most passionate zeal against Antichrist, Ba∣bylon, the Whore of Babylon, their chief Instruments and Suppor∣ters, I cannot find so much as one Clause or Syllable against Iesuites, Popish Priests, Papists, Romish Emissaries; or exciting the execution of any Laws or Statutes formerly made against them; but the whole stream, bent of them all is only against the Godly Ministers, Ministry, worship of the Church of England, the Presbyterian Government, and our present Church-worship, the only Babylon, Whore, Antichrist, they intend and fight a∣gainst, not the Pope and Church of Rome. 2ly. That they are so far from pleading against the Pope, Popish Priests, Ie∣suites, and urging the execution of the good Oaths, Laws, made by late and former Protestant Parliaments▪ gainst them and their Treasonable practices, that they have frequently writ∣ten, petitioned for their Repeal, Abolition, as bloody Tyrannical Laws, unlawfull Oaths▪ and procured their Repeal or Suspensi∣on at least, in their favour from some late and present Powers, 3ly. That when some consciencious pious Stationers late in their Beacons fired, discovered to those then in Power,

The many sorts, multitudes of Jesuites, Popish Books prin∣ted in England within 3. years last past, in defence of the Pope and Church of Rome, all Popish Doctrines, Cere∣monies, and reviling our Church, Religion, as Heretical; desiring them to take it into their timely considerations, to suppress this growing Mischief, Design to corrupt the People, and reduce them back to Popery, ere they were aware:

Kiffin with other Anabaptists in the Army, headed by Colonel Pride, taking an Alarum thereat, subscribed and printed a Book intituled, The Beacons quenched, (penned they know best by whom, not the Subscribers of it, not yet inspired with the gift of all the Tongues therein contained) pleading for a free Tolleration of such Popish Books printing, dispersing amongst us, of publick Disputes by those of that Religion,

traducing, accusing the Presbyterians throughout that Pam∣phlet, and those honest zealous Stationers in particular, of no l••sse than a New Gunpowder-plot, Mine, Train, (then ready to be sprung) to blow up those, Colonel Pride and his Confederates first made, and then stiled, The Parliament of the Common∣wealth of England, and the Army too; only for discovering thes•• Popish Books and Trains to blow up our Religion: Which Scandal, as the Stationers then fully cleared by their satis∣factory Reply to that impertinent Pamphlet, so the Subscri∣bers of it their Fellow-Souldiers of the Army (better versed by far in Mines and Fireworks to blow up Parliaments, and nearer related to old a Guy Faux, a Low-Country Souldier, by reason of their Military profession, than these Stationers and Presbyterians, they thus falsly slandered) have since cleared before all the World, to be a malicious Calumny, of which themselves only are guilty, and given just cause of Jealousie, Fear, to all Presbyterians, old Protestants and P••∣ritans to apprehend, that they now really joyn their Forces and Heads together with those thus pleaded for, to ruine our Church, Religion, Ministry, under the Notion and Pro∣ject of suppressing Tithes, and of all future compulsory Mainte∣nance for the Ministers of England, whom they intend to starve and famish (such is their Charity) if they can but vote Tithes down, before they provide any other Mainte∣nance; which Vote once passed, the next will be, to vote them both out of their Rectories, Glebes, Churches, Ministry too, as Cannes Voice, and the Kentish Petition against Tithes root and branch, sufficiently discover to all who are not wilfully blind: enough to make all men now to look about them.

That the Dominican, Franciscan, and other Popish Fryer••, were the first Broachers of this Opinion, That L••ymen were not bound to pay Tithes to their Ministers by any Divine law or right; on purpose to draw the Tithes of Ministers and Curates to themselves, and exempt whatever Lands or Things were given to them from payment of Tithes; I have elsewhere evidenced out of a Mr. Selden and others; whereupon b Johannes Sarisburiensis Bishop of Chartres thus censured them, Miror ut fidelium pace loquar, quodnam sit ut Decimas & jura aliena usurpare non erubes••unt. Inquient fortè Religiosi sumus.

Planè Decimas solvere Religionis pars est. Adding, that their Exemptions from payment of Tithes did derogare constitu∣tioni Divinae, derogate from Divine institution. And Petrus Blesensis, Archdeacon of Bath, in his 82. Epistle inveighs very much against the privileges of the Cistercian Monks exemp∣tion from payment of Tithes, as injuriosa immunitas, con∣tra Dei justiciam: seeing Justiciae Divinae manifestè resistit, qui Ministris Ecclesiae nititur jus Decimationis auferre: Which these▪ Friers not only persisted in, by substracting their own Tithes from the Ministers by colour of these Exempti∣ons, but likewise the Tithes of their other Parishio∣ners, especially such who contemning and deserting their own Parish Priests and Churches, resorted to these Friers Chapels, and acknowledged them for their Ghostly Fathers and Confessors. This is most evident by the Petition of the Parish Priests and Rectors of London to the Archbishop of Canterbury and the rest of the Bishops in a Sy∣node, (about the year of our Lord 1240.) against the Do∣minicans and Franciscans, who much impaired their pro∣fit; wherein they complained a That their Parishioners who at leastwise on Lords daies and Festivals are bound to frequent their Parish Churches, and to receive Sacraments and Sacra∣mentals in the same, and devoutly to hear Divine Service, as also to offer at Solemn Masses due and accustomed Oblations; did re∣pair to the places and Houses of these Friers, and scorn and for∣sake their Parish Churches, and so confer the due Rights of the Church wherewith the Churches were antiently endowed, upon the Friers. Also they who confess themselves to these Friers, who before were accustomed annually by the Canon-law to pay Tithes of their Tradings to their Parish Churches, from the time since they submitted themselves to the Confessions of these Friers, modo debito ac consueto ne∣gociationes s••as decimare non curant, Neglect to pay Tithes of their Tradings, after the due and accustomed manner. And is not this the very present Grievance, Complaint of most London and other Ministers throughout England, that since these disguised Romish Friers & Jesuits swarming in all places under the Masks and Titles of Anabaptists, Quakers, and other Sects, have in imitation of these their Prede∣cessors,

in their Writings, Preachments, and Conventicles declaimed against our Ministers Tithes, as not due unto them by any Divine Right, to rob our Ministers of, and draw the value of them to themselves; and since their Parishioners who are bound to resort to their Parish Churches on Lords daies and Feastivals to hear Divine Service, Sermons, and receive the Sacraments in a devout manner have resor∣ted to the Conventicles and Meetings of these Friers and Jesuites, and submitted themselves to these new Ghostly Fathers and Confessors, they have quite contemned, deser∣ted their own Parish Churches, neglected, refused to pay any personal or predial Tithes or Oblations to their Mini∣sters after the due, and formerly accustomed manner, and bestowed the due Rights and ancient endowments of their parish Churches, (in value or substance at least, though not in kind) upon these Friers and Romish Locusts, whose very Doctrin, Practice in this particular of our Ministers Tithes and Oblations, and their substraction of them (yea in most other Tenents now broached by them for New light) are the very same in all particulars which these Friers in former ages both at home and abroad, as I have evidenced in my Quakers unmasked, my New Discovery of Romish Emis∣saries; and our London, Lancashire, Newcastle and other Mi∣nisters, have plentifully demonstrated in sundry publicati∣ons, with Mr. Edwards in his Gangraenaes? We may then most clearly Discover these Romish d wolves now crept in amongst us in Sheeps-clothing, by these their Fruits, and practices; whose Pleas against our Ministers Tithes, re∣solve into these Atheistical, unchristian Conclusions. 1. That the Tithes of Christians increase are too much for God himself who created them, and gives all to them. 2. Too much for Christ who redeemed them, who gave himself to death for them, and is a Priest for ever unto God the Father after the order of Melchisede•• in their be∣half. 3. Too much for the Ministers of Christ, whose lives, studies, spirits are wholy spent in ministerial incessant la∣bours for their eternal welfare. 4. Too much to be layd out for the Instruction, Salvation, of their own immortal Souls; when as the other nine parts are consumed on their

Bodies, Families, if not Sins and Lusts. 5. Too much for an Orthodox Protestant Minister; but not for a dis∣gui••ed, seducing Popish Jesuitical Priest or Frier. O bru∣tish, foolish, bewitched, infatuated Englishmen, now at last consider this your desperate folly, delusion, before it be o∣ver late, in following these disguised Seducers, to your own and our Religious ruiue.

The 3d. sort of Tithe-Oppugners are prophane, cove∣tous Earth-worms and Atheistical wretches, who care not for God or Religion, saying unto God and his faithfull Mini∣sters, like those Atheists, Job 21. 14, 15. Depart from us, for we desire not the knowledge of thy wayes; what is the Almighty, that we should serve him? and what profit should we have if we pray unto him? Yet because few of such are now active Stick∣lers and Petitioners (as such) against Tithes, but only mere Substractors, Detainers of them at present, they are lesse blame-worthy, and not so culpable as the two former, and subsequent Ranks, the chief active Sticklers, Petitioners, Writers against them.

The 4th. Rank of Grand Opposites against our Ministers and their Tithes are Prophane, Ignorant, Cheating, Monthly Prognosticators and Astrologasters, as John Booker, Nich. Cul∣pepper, and above all others William Lillie, a most bitter, rayling Ral shekeh, whose late Almanacks, ever a since 1648. and other idle Prophetick Pamphlets, are so fraught with Scurrilous Invectives, Raylings, Predictions of our Mini∣sters, Presbyterians Downfalls, and their Tithes, the Souldi∣ers, Peoples general Opposition, Insurrection against them, &c. almost in every line, as if the Army-Officers, Souldiers, Ana∣baptists, Priests, Jesuites, had purposely hired him, to carry on their Designs against our Ministers, their Tithes, Mainte∣nance, to subvert our Religion; and the Jesuites, Anabaptists, furnished him out of all their ••ayling Pasquils, Satyrs, with reproachfull Terms, Invectives, Slanders against them, which have swelled up his frothy, silthy Papers to an extraordinary B••lk, beyond his Fellow-Prognosticators, and made them so much cryed up, read, studyed both by Of∣ficers, Souldiers, Anabaptists, and other simple people, in∣censing them against our Ministers and their Tithes, a•• things

which the late Constellations, Ecclipses of the Moon and Sun have specially designed ••o speedy ruine. When I was close Pri∣soner in Dunster Castle in the year 1650. the Officers and Soul∣diers there, sent me Lilies a New Almanack to read, wherein I found, such a world o•• bitter, rayling, Jesuitical Epithites against our Ministers, and predictions of the sodain Downfall of their M••nist••y, Tithes, Maintenance, from pretended Malig∣nant Constellations, (which y•••• on the contrary at the same time did promise Acts of Grace and Favour to Popish Recusants, w••o in their Zeal and Loyalty to the New Republick exceeded most Presbyterians; ••nd pres••ged some worthy Acti∣ons, in creating New Cardinals, &c. to be done in Rome and Italy as he therein predicted) as made me suspect him to be more than half a Jesuite, or at least their Scholar, Confederate, Pensioner to promote their Designs against our Ministers; and to acquaint M••. Bradshaw (my Committer) with others at Whi••ehalt so mu••h in my Letters to them: But our Tithes and Ministers not falling down that year, as he falsely prog∣nosticated, he still continued to predict their Downfalls in his lying b Prognostications, 1651, and 1652. much read and cryed up by the Officers and Souldiers at Pendennys Castle in Cornwall, who sent me them to ••ead, wherein he retained his former malicious Raylings against our Ministers and their Tithes, to ••ender them odious to the Souldiers, Army, Peo∣ple, and all originally, because reverend Mr. Gataker, with the Assembly of Divines in their Annotations to the Bible, on Jer. 10. 2, 3. and other Texts, and others of them of late, had

"censured the Art of Judicial Astrology, Astronomy, and the principles of i•• (wherewith he and his Fellow-wizards cheat poor People of their mony, by calculating their Na∣tivities, telling what Wives, Husbands, Fortunes they should have, whether they should recover their Sicknesses, what good or bad Voyages they should have, what was become of their lost or stollen Goods, or where they should find them, foretelling what Weather, Sicknesses, publick Alterations in State, Church-affairs, and Church∣men too, should happen from the Malign or Benign As∣pects, Conjunction of the Stars, Planets, or the Ecclipses of the Sun and Moon) as a mere cheating Imposture; a

Heathenish, wicked, unchristian Practice, Delusion, con∣trary to Scripture, Reason, Philosophy, Theological Doctrin, Ecclesiastical Disciplin; yea a meer impious Fraud and villany."

The Sottishnesse, Falsity, Ground∣lesnesse whereof (built upon meer ridiculous Figments, For∣geries, Absurdities, Dreams, imaginary Signes, Houses built by them in the Heavens, and such Malignant Qualities as their fancies have ascribed, not God infused into the 7 Planets) those who have been deluded by such cheating Knaves and Pick∣purses, the greatest Impostors of any (as learned Henry Bullinger in his Commentary on Jer. 10. 2. Sixtus Senensis Bibl. l. 6. Annot. 10. and the subsequent Authors stile them) may for their satisfaction read at large in Bardesanis Syms (the best learned of all the Chaldean Astrologers) quoted by Eusebius De Praepar. Evangel. l. 6. c. 8. in Cicero De Divinatione, l. 2. in Picus Mirandula his 12. Books against Astrology, in Joseph Scaliger his Preface before Manilius, in Dr. Chambers Book against Judicial Astrology, London, 1601. in Sixtus ab Hemminga, Lib. Astrologiae Refutatae, Antw. 1583. in Jo. Francus Offucius, in Larvatam Astrologi∣am, An. 1570. in Cornelius Scepperus, contra Astrologos, Col. 1548. in Georg. Trapezuntins, Libellus cur Astrologo∣rum Judicia sint falsa. Alex. De Angelis, in Astrologos Con∣jectores, Romae, 1615. in John Milton, his Astrologaster, 1620. in Hieron. Savanorola, adversus Divinatricem Astro∣nomiam, Florentiae 1581. in Apologeticus Interpretis pro Trac∣tatu Hieron, Savanorolae adversus Astrologos, Flor. 1581. in Mr. Samuel Purchas his Pilgrimage, l. 1. c. 2. p. 12, 13. &c. 12. p. 64. in Ludovicus Vives de Corrupt. Artium, l. 5. who cen∣sures it as a Fraud, not Art, in Mr. Thomas Gataker his vin∣dication of his Annotation on Jer. 2. against the Scurrilous Asper∣sions of that grand Impostor, William Lilly; newly printed, 1653. and the Authors quoted by him, in Bochellus Decret. Eccles Gallicanae, lib. 1. Tit. 14. where the Decrees of ma∣ny French Councils are recited against this Diabolical cheating Profession, prohibiting Christians to buy, read, keep, or credit such Books, in which many unprofitable, Superstitious, false, yea impi∣ous and sacrilegious things are contained, which Books ought to be suppressed, damned, and utterly abolished (yea burnt

like those Acts 19. 19. as the Council of Burdeaux, An 1582. and Johan Charberius de Gersonio, in his Trilogio Astrologiae Theolo∣giza••ae, proves at large. And those who will compare Culpep∣pers & Lillies wild monstrous false Predictions concerning the several States, Kingdoms mentioned in their Almanacks, Progno∣stications for this present year, and the great Plagues, Mortality which should be both the last and this Summer in London (though never freer from Pestilence than at these seasons) with their, and others usual false Predictions every Month con∣cerning the Weather, their manifold Contradictions both to themselves and one another, will easily discern them to be meer Lyars, Impostors, and their Art a Cheat. Now let them all tell me at their leisure, by what warrant from Scripture, Philo∣sophy, reason, art, sense, the Constellations of the Heavens, or Ec∣clipses of the Sun & Moon these 2 last years only should cer∣tainly predict, portend, excite Souldiers, Sectaries, or Country people by any Divine ordination, or real influence on their dis-affected Spirits, to pull down the Ministers of the Gospel, & their Tithes, being both of Divine institution and establishment to a continue to the Worlds end: When no other Constellations, Ecclipses of like nature in any former Ages of the World since the Creation, portended or effected the like? Or how the Stars in Heaven should thus professedly sight against, and pull down those b Stars (the Ministers of the Chur∣ches) which Christ himself holds in his right hand (out of which none can pull them) and their Tithes too, being antient, perpe∣tual appurtenant to Christs own eternal Priesthood, Heb. 7. 1, to 15? More particularly, I shall desire this scurrilous Impostor Lilly to inform me, How it comes to passe, That the Cele∣stial Stars, Planets, (and Good Angels which he oft couples together in his Merlins) who in the year 16••7. (as he c prints in his Ephemeris for it) by their good influence stirred up by Gods providence the Parliament to take care, that preaching Ministers should be placed in every County of this King∣dom, and a sufficient stipend allowed where formerly none was; For which We (writes he, including himself in the Number) must ever acknowledge our Thankfulness: And that the Figures he erects on the X. of March, 1647. A∣strologically predicting the State of our English Affairs and Clergy,

should by the Rules of Astrologie, and his own Iudgement there∣on (then printed, Venus being then found in the ninth House) import,

That many of the Clergy should trot and trudge, or change their habitation out of one Coun∣ty into another, nay shall willingly travel long Journies; By which I conceive (writes he) is meant, That our pre∣sent Parliament shall this year place worthy men into warm Benesices, and distribute the deserving Clergy∣men of England into several quarters of this Kingdom, as in their wisedoms they think convenient. Blessed be God, for his Creatures. the Stars, promise they may travel safe without prejudice, or at least, they indicate so much, &c. And shall obtain profit and good by their oft chan∣gings, and remove of Habitations. And the Godly Mi∣nisters so dispersed into several Counties, shall prevail with the People to amend their Lives, and live more so∣berly, religiously, &c. As also, that most of those itine∣rant Preachers, or Divines, shall leave behind them lesser Livings, and go to enjoy better.

To which he addes by way of Jeer this passage against Mr. Geree for wri∣ting against Astrology,

"Now for that ASTROLOGO-MASTIX is a Master of Arts, and capable of Preferment, I humbly implore, he may be made Priest of Teuksbury, from which place (per varios casus) he once in haste trotted, &c. That but 3 years after this, the Heavenly Stars, Pla∣nets, Angels in the year 1650. (as his a Ephemeris then prognosticates, very frequently) should threaten ill and unwilling payment of Tithes, in many Counties to the Clergy: much heart burning of the People towards them. That after a small season, or a very few years, no Tithes shall be paid them: For a plain people will arise, gifted by God with such spiritual Knowledge, as the generality of the People will decline their Sophistical School Do∣ctrines, and wholly adhere unto those who preach God only, and Jesus Christ his Son:"

And that they should be so implacable, as to continue these and worse threat••¦nings against all Presbyterian Ministers, Presbytery, Rectories, TITHES, and the whole English Clergy, ever since this year, so far, as to portend or ascertain, not only their general

Opposition by Swordmen, the generality of the Nation, and their Governours and people, but sodain downfall and extirpation: Of which all his Merlins and Prognostications surfet. Tantaene Ani∣mis Caelestibus Irae? Doubtlesse, the heavenly Stars, Planets, and good Angels are not so contradictory to themselves, or maliciously, irreconcileably Malignant against our Ministers Persons, Callings, Tithes, Presbytery, as this Arch Cheat, would make poor Simpletons believe. But it is only the Lan∣guage and Malignity of his own malicious heart, tongue, Pen against them, because Enemies to his absurd, Diabo∣lical, lying, cheating, Artlesse Art of Astrology, witnesse his own words;

I hate Presbytery (and hatred and affection as himself writes, cause often Errours and Mistakes in their Art and Predictions:) Art thou a Presbyterian? Thou art an enemy to Astrology, and weariest thy auditory with invectives against me. I desire thee to conform, lest a worse thing happen to thee (than Deans and Chapters Lands) For if thou labourest to root up or pull down this Fabrick, which God hath erected, then I say, in a small season, or very few years, no Tithes will be paid thee, &c.

with many such like a Passages since, where∣in he reviles, vilifies, Mr. Calvin, Perkins, Geree, Case, Ca∣lamy, Farmer, Gataker, Owen, with sundry other Divines by name, and all of them in general, only because, they have preached or writ against the vanity, falsity of his cheating Astrology, by which he gets his living; as much as he reviles, jeers his Companion, Wharton, (Naworth, New rth,) for contradicting him in his own Science, whom yet elsewhere himself and Culpepper too, extraor∣dinarily applaud for his exact transcendent knowledge in Astrolo∣gy, though all 3. of them diametrically contradict each other in their Predictions from the Stats, or different factions rather. This malice of theirs against our Ministers and their Tithes (wherein they have proved lying Diviners hitherto, and will do so to the Worlds end, if we credit Matth. 28, 2c. Ephes. 4. 11, 12, 13) no doubt is elevated, augmented by Jesuites and Popish Spanish Agents, the chief Promoters of this Study of Astrology amongst us, and very intimate with these Lunatique, Star gazing Incendiaries and Time servers; it be∣ing

the expresse advise and project of Thomas Campanella (a great Astrologer and Jesuited Italian Fryer, much magnified by Lilly in some of his Merlins,) in his Treatise De Monar∣chia Hispaniae, wherein, as he shews the King of Spain the readiest means to make himself Monarch of the whole world, and particularly of a England, Scotland, Ireland, Holland, (

by dividing them one from and against another by unnatural intestine Wars, turning our Monarchy into a Common-wealth; dividing our three Kingdoms one from and against another, by making them Republicks or elective Kingdoms, breaking our naval Forces by the Dutch Fleet and other Nothern Nations, fomenting per∣petual Divisions and Schisms amongst us: thereby to de∣stroy our civil Government, Forces, and become a prey to the Spaniards atlast) so he prescribes this, as b the readiest way to undermine our Protestant Religion, and draw men from the Study, Love, Practice thereof, to promote the Art, Study of Astrology and Telestan Arts amongst us, to erect Schools of Astrology and Mathematicks, and encourage the Students of it with rewards.

Which I wish all Lovers of our Religion, vigi∣lant Statesmen, and Lilly (with other Astrologasters, the chief Promoters of this Design) to take special notice of, and thereupon to abandon, suppress this impious, atheal, sot∣tish, cheating Art, grounded upon no Rules of Reason, Philosophy, Divinity, Experience, but mer•• imaginary Whimsies, Figments, Chymeraes, Signes, Houses in the Air, of Lunatick cheats and Impestors, as all rational, judicious Scho∣lars who peruse their Scheams, Astrological Conjectures, Judgements, Predictions, Treatises, must acknowledge; and I by Gods assistance, may hereafter demonstrate to the world if there be occasion, being not so pertinent to my present Theam.

The fifth and last Squadron of professed Enemies against our Ministers Tithes, Glebes and setled Maintenance, are Jesuites and Jesuited Papists: and that not out of any Ma∣lignity against Tithes themselves, which they all hold to be of Divine Right and Institution, according to the definition of their idolized a Council of Trem, Sess. 25. De Reforma∣tione,

c. 12. which thus determines against their present pra∣ctice and design:

Non sunt ferendi qui variis artibus De∣cimas Ecclesiis obvenientes, substrahere moliuntur, aut qui aliis solvendis temerè occupant, & in rem suam vertunt. Cum Decimarum solutio debi••a sit Deo. Et qui eas dare noluerit, aut dantes impediunt, res alienas inva∣dunt. Praecepit ergo Sancta Synodus, omnibus cujus∣cunque gradus aut conditionis sint, ad quas Decimarum solutio spectat, ut eas (ad quas de Iure tenentur) in posterum Cathedrali, aut quibuscunque aliis Ecclesiis vel Per∣sonis quibus legitimè debentur, integrè persolvant: Qui vero eas aus substrahunt, aut impediunt excommunicen∣tur; Nec ab hoc crimine nist plena restitutione secu∣ta, absolvantur:

But merely out of malice and de∣sign against our Ministers and their Ministry, of purpose to starve and ruine them, thereby to set up Popery, and intrude themselves into their Rectories, yea into our Bishopricks and Deaneries too, and then they will not only cry up Tithes again, with the due payment of them to themselves from the People, according to the utmost ri∣gour of this Trent-Canon, and other Laws, for their due pay∣ment by Divine and Human Right, but likewise resume all Bishops, Deans, Chapters Lands, (if not Abby Lands too) into their hands, as sacrilegiously alienated from the Church without lawfull power and Right, as Robert Parsons the Jesuites Me∣morial for Reformation, (written at b) Sevil in Spain, Anno 1596.) William Watson in his Quodlibets, p. 93, 94, 144. with the c Statute of 1 Mariae, Parl. 2. c. 1. for reviving the Bishoprick of Durham, restoring all Ecclesiastical and Tempo∣ral Jurisdictions, Lands, Hereditaments whatsoever thereunto here∣tofore belonging, though dissolved, setled in the Crown and Town of Newcastle, by the Statutes of 7 E. 6. c. 10. and another Act not printed, will inform the world, and Alfonsus de Ʋargas de Stratag. Jesuitarum, p. 203.

Now that the Jesuites (many hundreds of which Socie∣ty now lurk every where amongst us under the Disguise of Anabaptists, Souldiers, Tradesmen, Seekers, Dippers, con∣verted Iews, Physicians, Gentlemen, Travellers, Merchants, and other like, to work our ruine) have a hand in this Design

to deprive our Ministers of their Tithes and Rectories, to work their ruine, is most apparent.

First, by their former procedings even against their own Secular Priests in England, where they seeking to work their utter ru∣ine, subversion, supplantation, to int••ude themselves into their imployments, by their Machiavel, Atheal plots, about the year 1600, to 1605, did first by their scanda∣lous Books, Libels, Slanders against there Priests, bring their Persons and Priesthood into scorn and contempt a∣mongst the generality of the English Papists, preferring every Lay Brother of their Society before them, execu∣ting their Priestly Function without a lawfull Call, or Ordination: and then endeavoured to substract all Main∣tenance and Contributions from them; threatning to make them leap at a Crust, and to pine and starve them; debarring, interrupting all their Maintenance from Eng∣lish Recusants, in such sort, that many of them pined away through grief of Mind, want of Food, and were so near perishing, that they were necessitated to petition Queen Elizabeth and her Council, for some Allowance in their prisons to keep them from starving. Yea they and their Jesuited Followers and Proselites derided their Seminarie Priests and Ghostly Fathers in this manner, Ah, hah, hah; A Seminary, and old Queen M••••y Priest, a Secular, &c. You shall see them all leap at a Crustere it be long, &c. And having got Iudas his Office (to carry the Mony bagg) into their own and Substitutes hands, they disposed of the Wealth and Charitie of Catholicks (con∣sisting of many thousand pounds) where, how, and to whom they pleased, for their own enriching and advance∣ment: which made the Secular Priests write, that Eng∣land was become wild, Priesthood and Sacraments had in contempt, Religion made but a matter of Atheal po∣licy; and Priests through the Jesuites Falsehood, Calum∣niations and untrue Suggestions to the Superiours and all Estates, brought into such high contempt, that their verie Ghostly Children, whom they had begotten, had forsa∣saken, houted, shunned, despised them, as if they were none other but their Stepfathers, and shewed their Chari∣ty

so coldly to them, as many of them were in extream want, and few or none of them scarce able to live;

as we may read in Watsons Quodlibets against Parsons and his Fellow Jesuites, p. 16, 17, 18, 20, 21, 31, 37, 38, 42, 43, 45, 50, 51, 52, 62, 63, 70, 71, 80, 81, 92, 93. and else∣where throughout that Book: in Joan. Bogermanus Cateche∣s••s Jesuit. l. 3. c. 28. Thuanus Hist. l. 126, Mercurius Jesuiti∣cus, Tom. 1. p. 287. William Clark his Reply to Father Par∣sons Libel, printed 1603. fol. 17, to 32, which being the very condition and complaint of our Godly Protestant Mi∣nisters in most places throughout the Nation at this day, is no doubt a storm of these Jesuites raysing, a very Plot and Design of their hatching, ••omenting to ruine our Ministers and their Ministry now, as they would have done their own Secular Priests then in England, to advance their own power, profit, 2ly. It is evident by a Rob. Parsons and other Jesu∣ites old Project for Reformation of England, when they should get power in it:

To take away all Lands, Manors, Benefices and setled Maintenance of the Church from the English Clergy and Universities, and make all Ministers, and Scholars mere Pensioners and Stipendiaries at their pleasure, set up itinerary Preachers fixed to no particular Church,

(like our wandring Quakers, Anabaptists, Secta∣ries of late)

instead of Parochial Pastors, of which more anon. 3ly. Alfonsus de Vargas Tole••anus: in his Relatio ad Reges & Principes Christianos, De Stratagematis Po∣liticis Societatis Jesu, ad Monarchiam Orbis terrarum sibi conficiendam; printed 1641. cap. 40, to 51. proves at large out of the Jesuites own printed Defence and other Writings; That these new Doctors, of no Conscience, no Faith, no honesty or shame, have perswaded the Emperour and other Kings, against their Oaths, Trusts, Duties, Charters, the Law of Nations, and all Divine and Human Laws, that it was lawfull for them, upon a pretext of Necessity, for the ease of the people, and Maintenance of their Wars, Souldi∣ers, to alienate the Lands, Revenues, Maintenance of Ab∣bies, Religious men and of the Church, upon Souldiers, for the defence of their Bodies, and of the Church; that so themselves might gain a share of them for the advan∣tage

of their own Societies, contrary to the wills, in∣tentions of the first Donors and Founders:

Whereupon he thus justly jeers them, cap. 46. p. 222.

"That the in∣stitution of the Jesuites Society peculiarly tends to this, that their Colleges should beinstituted and Society main∣tained out of the ruines of the Church, and rapines of o∣ther mens Goods, à quibus Societatis Institutor et Con∣ditor Ignatius, cum etiamnum ad legionem bellator esse••, mi∣nime alienus fuisse, nec a solita Militum rapacitate quic∣quam demutasse, sine ulla ejus contumelia creditur, e••si au∣tem Militiam mutavit ac simul cum Sociorum ne dicam furum manipulo Christo Imperatori Sacramentum dixit, non propterea rapinam omnem ejerare necesse habuit, &c. he remaining a PLUNDERER still, after he became a SAINT: See∣ing the Prophe•• Isay seemeth thus to prophecy both of his Rapine and Wound in his halting Legg, cap. 33. Tunc dividentur Spolia multarum praedarum: Claudi diripient rapinam."

Therefore no wonder this Spirit of Rapine continues in his Disciples: who doubtlesse have infused the self-same Spirit of Rapine into our Anabaptists and Souldiers, into whose Societies they have secretly insinuated them∣selves; somenting and intending to lengthen out our wars so long, of purpose to make a prey of our remaining Church-Revenues, Rectories, Tithes, and College lands too at last, (as they have done of other Church-Revenues already dis∣sipated) out of a pretext of Necessity, as is most transpa∣rant to all Intelligent peoples eyes, thereby to destroy our Religion by devouring our Ministers, Churches Patrimonies, the probable, if not inevitable consequence of this Jesuiti∣cal project, if effected, as is most apparent by this notable passage of Roderyck Mors formerly a Grey Fryer, in his Com∣plaint and Supplication to the Parliament of England, about 37 H. 8. after the Dissolution of Monasteries, pertinent to my purpose, and as worthy consideration now as then,

Ye that be Lords and Burgesses of the Parliament House, (writes he) I require of you in the name of my poor Bre∣thren that are Englishmen and Members of Christs Body, that ye consider well (as ye will answer before the face of Almighty God in the day of judgement) this abuse, and

see it amended. When Antichrist of Rome durst openly without any visor walk up and down thorowout Eng∣land, he had so great favour there, and his Children had such crafty wits (for the Children of this World are wi∣ser in their Generation than the Children of Light) they had not only almost gotten all the best Lands of Eng∣land into their hands, but also most part of the best Bene∣fices both of Parsonages and Vicarages which were for the most part a all improved to them. And when they had the gifts of any not improved, they gave them unto their Friends, of the which alwaies some were learned, for the Monks found of their Friends Children at School. And though they were not learned, yet they kept Hospitality and helped their poor Friends. And if the Parsonages were impropred, the Monks were bound to deal Almesse to the poor and to keep Hospitality, as the writings of the Gifts of such Parsonages and Lands do plainly declare in these words, In puram Eleemosynam. And as touching the Almesse that they dealt, and the Hospitality that they kept, every man knoweth, that many thousands were well re∣lieved of them, and might have been better, if they had not had so many great Mens Horse to feed, and had not been over-charged with such idle Gentlemen, as were never out of the Abbies. And if they had any Vicarage in their hands, they set in some time some sufficient Vicar, (though it were but seldom) to preach and to teach. But now that all the Abbies, with their Lands, Goods and im∣propred Parsonages be in temporal mens hands, I do not hear tell that one half peny worth of Alms, or any other profit cometh unto the people of those Parishes. Your pre∣tence of putting down Abbies, was to amend that was a∣miss in them. It was far amiss, that a great part of the Lands of the Abbies (which were given to bring up learn∣ned men that might be Preachers, to keep Hospitality and give Alms to the poor) should be spent upon a few Super∣stitious Monks, which gave not XL. pound in Alms, when they should have given CC. It was amiss, that the Monks should have Parsonages in their hands, and deal but the XX. part thereof to the poor, and preached but once in a

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year to them that paid the Tithes of Parsonages. It was amiss, that they scarcely among XX set not one sufficient Vicar to preach for the Tithes that they recei∣ved. But see now, how it that was amise, is amended, for all the Pretence. It is amended even as the Devil a∣mended his Dams Leg (as it is in the Proverb) when he should have set it right, he brake it quite in pieces. The Monks gave too little Alms, and set unable Persons many times in their Benefices. But now where xx. pound was yearly given to the poor, in more than C. places in Eng∣land is not one meals meat given. This is a fair Amend∣ment. Where they had alwaies one or other Vicar, that either preached or hired some to preach, Now is there no Vicar at all: but the Farmor is Vicar and Parson alto∣gether, and only an old cast away Monk or Frier which can scarcely say his Mattins, is hired for xx. or xxx. shil∣lings Meat and Drink, yea in some places for Meat and Drink alone, without any wages. I know, and not I a∣lone, but xx. M. mo, know more than D. (we may now adde 5000.) Vicarages and Parsonages thus well Gospel∣ly served, (yea not served at all, but the Church Doors quite shut up) after the New Gospel of England. So he.

This doubtless will be the general sad condition of all England (as it is now in most part of Wales) if Tithes and Rectories be quite voted down, abolished, or disposed to the Souldiers, or brought into a common Treasury (which will hardly leave Ministers the Tenth of their Tithes, as our late Sequestrators left not the Tenth nor fifth part clear gains, and value, of all Sequestrations generally throughout England, to the State, as I found by examination of their Accompts upon Oath) which is now so violently prosecuted, endea∣voured by many. And then we shall have a glorious blessed Reformation indeed, according to the Popes and Jesuites hearts desires, who like ravening Wolves will make a prey of all Flocks in the defect and absence of able Pastors, through want of Maintenance and poverty, as they have done in many places throughout the Realm, seduced by them to Jesuitism, Anabaptism, Atheism, through defect of able Mini∣sters,

and ejection of former Incumbent Pastors under pre∣text of Scandal, Insufficiency, or Malignity, by Arbitrary or A∣nabaptistical Committees, Sequestrators, Prosecutors, without any legal Tryal by their Peers, or any care at all to place better, abler, or any Minister at all in divers Parishes in their places: Whereupon these active Jesuites, with other Romish Emis∣sacries under the Disguises of Anabaptists, Seekers, Dippers, inspired Brethren, Quakers, Ranters, Souldiers, New Illuminates of extraordinary Endowments, and Itinerary Predicants, who pretend to preach the Gospel freely, have seduced thousands, divided the people into sundry Sects, and almost ruined our Church and Religion in a short space, which they will soon accom∣plish to their hearts content, can they now but vote down Tithes, Glebes, and set up New Committees in all places of their own and the Anabaptistical party, (concurring in De∣sign and most principles with the Jesuites, as a Watson in his Quodlibets, and others prove at large) to eject our re∣maining Ministers at their pleasure, under pretext they are Antichristian, Scandalous, and no Ministers of Jesus Christ (as John Canne and others have already prejudge them) that they and their Agents may step into their places; and at last, when all their Designs against our State, Church, Governm. are produced to maturity, re-assume their Tithes, Rectories, with our Bishops, Deans, Chapters and Abby Lands too into their actual possessior, according to the Jesuite Parsons and his Com∣panions long prosecuted project, at large related by William Wat∣son the Priest in his Quodlibets, p. 93, 94, 98, 288, 289, 332, 333. with other plots lately prosecuted ad unguem to subvert our Religion, Laws, Government, Monarchy, and enslave us to the Iesuits, Popes, Spaniards Tyranny and Vassalage in conclu∣sion; first laid by Parsons and other pragmatical Jesuites, then seconded by Thomas Campanella, in his Treatise De Monarchia Hispanica c. 25. 27. and elsewhere: prosecuted of late years by the Jesuites and Spanish Agents on the one hand; and Car∣dinal Richilieu and his Instruments on the other hand; who at his death in the begining of our late Warrs (which he was very instrumental to rayse) recommended the prosecution of them to the French King and his Successor Cardinal Mazarin; as A Noble Italian Count, Conte Galliazzo Gualdo Priorato, in

his Historia, part 3. printed at Venice in 4 to Anno 1648. (dedicated by him to the King of Poland, and written in Italian) p. 175, 176 records in these words, worthy all English Statesmens special notice: where Writing of the affairs of the year 1642. and the death of Cardinal Richelieu in parti∣cular, he records, That amongst other things he caused some Pa∣pers to be delivered before his death to the King of France, full of Policies and Maximes of State, directing him how to carry on his Eusiness with all Forein States. His advice in relation to England was this. Che Sopra, &c. That above all other things the King of France should endeavour to keep the Government of Great Britain divided, by upholding the weakest party, that the other might not make it self too powerfull; Reducing the King∣doms of England, Scotland, and Ireland to be divided (by one of these two means or both) either by nominating (new) Kings: or by reducting them to a Common-wealth. Yet with this Caution, that when they are reduced to a Com∣mon-wealth, So to order it, that it may not be intirely one, but divided: For Republiques ever enemies to Poteut Neighbours, and Iealous of their Liberties, ought to be Suspected by the State of France. How punctually this advice hath been pursued by the French (as well as Parsons and Campanellaes Plots of like nature by the Spaniards) those who please to peruse the Lord George Digbies Cabinet Letters (printed in the Collection of all the Publique Orders, Ordinances and Declaration of Parliament in folio, by the Commons Order) 1646. p. 849, 858, 862, 863, 866, 867. and my Speech in Parliament p. 118. & 106, to 114. may read at leisure, and every mans observing experience can sufficiently attest. The Lord now at last give us hearts to be deeply sensible of it, and grace, zeal, courage to make timely use of it for the Pre∣servation of our Kingdoms, Nations, Churches, Ministers, Religion from impendent ruine.

Having given the world this brief Accompt of the princi∣pal Promoters, Prosecutors of the present Grand Plot against our Ministers, their Tithes and Rectories, I cannot upon seri∣ous consideration of it but foresee and divine, that if all or any of these Projectors (through Gods heavy Judgment on us for our sins, and detestable violations of all Oaths, Vows,

Covenants, Trusts, Protestations, Promises, Declarations Divine and Human Laws) should by power, fraud, policy, or ar∣med force so far prevail with our present Legifers or Swaying Grandees, as totally to take away and abolish the Rectories, Tithes and present setled Maintenance of our Ministry, for the Souldiers pay, or other ends; or else secretly to bring them all into a Common Treasury, and reduce all our Ministers to set arbitrary Stipends out of them, to dispossess them of the future actual possession of them, and make them wholy de∣pendent on the arbitrary discretions of new intruding Land-Lords into their Churches, Patrimonies, Freeholds from whom they never received them at first; as it would inevitably produce a world of mischiefs and Inconvenien∣ces both to all Patrons and Parishioners throughout the Nation, without the least Ease or Benefit to the People; so it would certainly either totally ruine our Ministers, ma∣king them all poor Fryers Mendicants, neglecting their Cal∣lings, Studies, to get their living by begging from door to door, and as a Peter Martyr observes, to be ventris potius quam Ecclesiae Ministros, ostiatim validè Mendicare, & non Men∣dicantes, sed Manducantes appellari: and thereby subvert our Church and Religion with them in very few years space, o∣pen such a wide door for the Pope and whole body of Popery to flow in upon us again with an impetuous irresistable De∣luge, that we should no waies be able to resist their progress till they were re-estated in their former Supremacy and Pre∣valency amongst us. And then rhose very Romish Factors who are now so violent against Tithes and Rectories, of pur∣pose to starve our Ministers out of them, and their Ministry for the present, will not only forthwith resume (as they did in b Queen Maries daies) their pristine abolished Pontifical Pow∣er, and set up their Ecclesiastical Consistories, High Commissions, and bloudy Inquisitions amongst us, higher than ever they were in former ages, to the utter extirpation of our Protestant Mini∣sters and Professors too, but likewise presently resume into their hands all those Rectories, Tithes and antient Dues, whereof they now endeavour to deprive our Ministers; with all our late Arch-Bishops, Bishops, Deans, Chapters, Cathedrals Lands and Revenues, as Sacrilegiously alienated from the Church,

against the Lawes both of God and Man, as well as against their Popish b Canons, by those who had no right to dispose of them if they proceed to resume all Abby Lands too in Protestant hands at least. And then all late or antient Purchasers of such Lands, now confederating with them out of Covetousness, Ambition, Rapine, or other respects, will repent too late of their in∣considerable, unrighteous, unchristian complyance with them against our Ministers Glebes and Tithes, and have as ill a Bargain in conclusion, as divers old Projectors had in the pur∣chase of our Crown Revenues, when resumed, or setled in the Crown again, by many special c Acts of Resumption, for the publick weal and ease of the people in their Taxes, as being the constant, standing Revenue of the whole Kingdom to defray its ordinary publick Ex∣pences, which none can or ought to Alien or purchase from the Re∣publick to enrich themselves by the publick Losse. Wherefore I shall now refer it to their saddest thoughts to consider, whether it will not be far safer for all such Army-Officers and others who have purchased Church Lands, to joyn toge∣ther with all such zealous Protestants who desire the con∣tinuance of our Ministers antient Tithes and Maintenance (more aimed at than Impropriators Tithes) against these Jesuites and Romish Emissaries now oppugning them; and to us: their utmost endeavours to detect, apprehend, prosecute, execute all our former good Laws against them, to prevent their mischievous present and future Designs against our Ministry, Church, Religion, Nation; than ignorantly or wittingly to confederate with and assist them to accomplish their present Sacrilegious Projects, to ruine us (and them∣selves with their Posterities) in conclusion; and thereby incur the self-same Crime, Charge of High Treason which themselves and the whole Parliament of England so lately pro∣secuted against Canterbury in the 7, 8, 9, 11, 12, 13, & 14. d Articles of his original Charge, for which he lost his head on Tower Hill.

To draw to a cloze of this Proposition, I shall desire all truly fearing God throughout the Nation and Army too, sadly to consider these particulars.

1. That those who are the chiefest Sticklers against Tithes and our Ministers setled co••rcive Maintenance (especially Jesuites and Anabaptists) are the greatest professed open Ad∣versaries to our Ministery, Church, Religion of all others, desiring nothing but their utter ruine, as their late printed Pamphlets and Petitions manifest: Therefore to gratify them in their Designs herein, is to ruine all at once, for whose defence we have spent so much Christian Bloud, Treasure, pains of late years, against the Common Enemy and Jesui∣ted Popish Party.

2. That many of those who in their printed Papers, have decryed our Ministers Tithes and coercive Maintenance as inconsistent with the Peoples Liberties, and a great Bondage to them, have as b earnestly declaimed against all Inclosures, Coppy hold Tenures, Land-Lords old Rents, Services, antient Cus∣tomes, Imposts, which being not so antient, nor ratified by so many Statutes, Charters, Muniments of all sorts as Tithes are, will not be able to stand before their Opposition and Arguments against them, if our Tithes and Ministers Glebes should once fall before them

3. That if our besotted Nation shall be so stupid as to admit or permit any company of persons whatsoever a suf∣ficient Legal Power or Jurisdiction without any pretend∣ed Crime, Attainder, Legal Conviction, or Trial by their Peers, at their meer wills and arbitrary discretions, to de∣prive all our godly Ministers throughout the Nation of their Rectories, Tithes and antient Dues, though ratified by the Law yea Gospel of God himself, by an uninterrupted Title, Prescription in their Predecessors from the very first planting of the Gospel in our Nation, and more hundreds of years, than the antientest Families in the Nation have en∣joyed their Inheritances, by more Charters of our Kings, more particular Lawes, Statutes of our successive Parlia∣ments in all ages, than all the Nobility, Gentry, Corpora∣tions, Commons of the Realm are able to produce for the Rights, Titles, Defence of their particular Lands and Inhe∣ritances, against the Rapines, Intrusions, Claims, Seisures, Confiscations, Sales, Alienations of any either claiming or usurping such a Power or Jurisdiction by the Sword or o∣therwise:

They will thereby both admit them and invest them in as sufficient a Legal Power and Jurisdiction, with∣out the least pretended Crime, Attainder, Legal Convicti∣on, or Trial by their Peers, at their meer arbitrary wills and Discretions, to deprive, strip all the Nobility, Gentry, Cor∣porations, Commons of the Realm of all their Mannors, Lands, Inheritances, Estates, Chattels, Privileges, Fran∣chises whatsoever; being not so well fenced by the Laws of God and Men against their Rapines and Depredations as Tithes are; and those who will make no conscience upon any grounds or pretences to invade the one, will make no Scruple to act the other, as the Histories of a Jack Cade and his Complices Practices, Designs at home, and the Anabaptists a∣broad will sufficiently attest. Yea it will be but just with God to engage such Arbitrary Powers to act the later, to the ruine of them and their families, if they shall either assist, permit, encourage them by their silence or cowardice, to perpetrate the other, to the disinheriting of the Church, the ruine of their faithfull Ministers themselves, and that very Religion which they pretend to profess and practice.

4. That as Tithes are the fittest Maintenance for Mini∣sters of all others, as invented, appointed by the very Wis∣dom of God himself, and the best, the wisest of his Saints in all ages; holding the self-same proportion in relation to the Ministers and Parishioners in times of Plenty and Dearth, good years or bad, fair harvests or foul, rising or the falling of the prices of Corn, Lands, and other Commo∣dities; affecting them both alike with the mercy and boun∣ty of God in times of Plenty, and the Judgments of God in times of Scarcity, or unseasonable weather; more easily par∣ted with by the Country-man in kind, by several small par∣cels as they grow due, than in ready money in one or two intire sums, which they are most loth to render and part from of any thing, as that they b most affect: yea farr lesse troublesom to, more convenient for our Ministers Persons, families and necessary Cattel, than bare stipends, which must enforce them to run to Markets to buy all their Corn and other provisions both for their Houshold, Horses, Cattel at the dearest rates. So if this Maintenance by Tithes be once

abolished, either before any other competent Maintenance setled in its steed, lesse grievous and inconvenient than Tithes, (which all wise men in the world will never be able to invent, much lesse to establish as things now are setled;) or Ministers left wholy to an arbitrary, unconstrained Bene∣volence without any limited Proportion, or means to reco∣ver it if detained, as some now petition: This expected pro∣posed unconstrained Maintenance would in verity and reali∣ty, signify just Nothing, and be no Maintenance at all, in the Petitioners own sence and intention; as appears by John Cannes forecited passages, and the very words of their Petiti∣ons; since they refuse to pay them their very Tithes yet due by Law, and never freely contributed one penny to them for their Ministry, which they revile, disclaim as Antichris∣tian. Wherefore if any New-fangled Politicians resolve to settle such a new Maintenance only insteed of the old, for the peoples pretended Ease; let them first establish, settle an arbitrary Excise, Custome, uncoercive voluntary Impost, and monthly Contribution as this on the people for Main∣tenance of the Army and Navy, (not so simply necessary as the Ministry for our real welfare) without any compulsory means to recover it if not freely rendred, till the next har∣vest come, and see what a competent Maintenance that will be for the Souldiers and Seamen; and provide that all Te∣nants for the year ensuing, shall render only what Rents they please to the State, their Landlords, & Lessees, who shall have no power to distrain, sue, or enter upon any of them in case they deny to pay their Rents: and ••rie what a certain Annual Revenue this whimsy will produce to the States and Land-Lords purses: Or else give over this Jesuitical Ana∣baptistical devised new Maintenance for our Ministers, as a Stratagem only to starve their bodies, and their Peoples souls, without any more Debates concerning Tithes, to gratify such malicious Projectors, and offend all Godly people through the Nation, who deem this old way of Maintenance, of Gods own Prescription, farr better, lesse in∣convenient in all respects than this arbitrary or any other new-fangled way of these or other mens invention.

5ly. That although God by his divine Providence is

able to support the faithfull Ministers of the Gospel, though totally stripped naked of all their Glebes, Tithes, antient Maintenance, through the unrighteousnesse or malice of ungodly men, as he did the Apostles and his Ministers in all ages, in times of Persecution; yet let all such who have, or shall have a hand in such a Sacrilegious design consider,

1. That they shall be as bitter Enemies to and Persecu∣tors of the Ministers of Christ amongst us in and by this very Project, as a Julian the Apostate Christian was to Gods faithfull Ministers in the primitive Times, when he took away their Preferments, Glebes, and Church Revenues; as the High Com∣missioners and Prelates were of late to all those godly Puritan Ministers whom they deprived of their Benefices for Non∣conformity to their Ceremonies, and no real Crime de••erving such an inhuman Censure, depriving them of their Lively∣hoods.

2ly. That they shall hereby draw a great Scandal upon our very Religion it self, Church, Nation, render them odi∣ous, Sacrilegious to all foreign Churches, Nations; gratify, rejoyce the hearts of the Pope, Jesuites, Papists and other professed Enemies of our Religion; accomplish their Designs against our Church and Ministers; exceedingly sad the hearts, and grieve the righteous souls of all Gods faithfull Saints amongst us, of all Protestant Churches in Foreign parts, and draw this just Censure on themselves, 2 Pet. 2. 14, 15. An heart they have exercised with covetous practices, cursed Children, which have forsaken the right way, and are gon astray following the way of Balaam, the son of Bosor, who loved the wages of unrighteousnesse. These are wells without water, Clouds carried with a Tempest, to whom is reserved the mist of darknesse for ever.

3ly. That although God should miraculously preserve a faithfull able Ministry and his true Religion still amongst us through the bounty and charity of other well affected Christians, yet they have done their uttermost endeavours to destroy them, and the peoples souls with them, both for the present and succeeding ages.

4ly. That this unrighteous violent act will in all proba∣bility bring in a world of Confusion, Atheism, Schisms,

Heresies, Divisions, Contentions, Blasphemies, disorders amongst us, in all places; a b famine of the sincere preaching of Gods word; a neglect and contempt of Learning and Pi∣ety; a c dilapidation, Spoliation of all or most Parish Churches, Chapels; a confusion of the bounds of all Pa∣rishes, and Parochial Congregations; and bring all those Calamities on our Nation, as it did upon the Israelites when Jeroboam thrust out the Priests and Levites from their Glebes, Suburbs, Ministry: thus registred 2 Chron. 15. 3, 5, 6. Now for a long season Israel was without the true God, and without a teaching Priest, and without Law (as some would have us now) And in those days (mark the consequence)

there was no peace to him that went out, nor to him that came in, but great vexation upon all the Inhabitants of the Country: And Nation was destroyed of Nation, and Citie of Citie, for God did vex them withall Adversity.

In which condition they continued,

till King Asa and the people renued, repaired the decayed Altar, House and worship of the Lord, Gathered all the people to Jerusalem to worship God, and enter into a Solemn Covenant and Oath to serve the Lord God of their Fathers, with all their hearts, and with all their soul: And that whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, man or woman: Offred Sacrifices to the Lord of the Spoyl they had taken from the Enemy, 700▪ Oxén and 7000. Shéep; and brought into the house of God, the things that his Father had dedicated,

and himself had dedicated, Silver and Gold and Vessels (formerly taken thence) and then there was no more war in divers years. v. 8. to the end of the Chapter. And probably our Wars, Taxes, Vexations will never end; till we give over our late irreligious, Sacrilegious Rapines, Church Robberies, and do the like, as this pious King and his people here did.

5ly. That this discouraging, robbing, abusing, despising, mock∣ing, misusing, of Gods Messengers, Prophets sent amongst us, and of all his and their words against our wicked Atheistical, Sacrilegious Rapines, is the High way to provoke the wrath of God to rise against us till there be no remedy, yea to bring in a pow∣erfull

Foreign Nation upon us to pillage, waste, destroy, enslave our whole Nation, extirpate us out of the Land of our Nativity, and carry us Captives to a Foreign Nation, as it did Gods own people heretofore. 2 Chron. 36. 15, to 22. Sufficient mo∣tives to deter us from such a dangerous practice.

6ly. I must inform our Army Officers and Souldiers, that it is expresly against the very Laws and Rules of War even in a Foreign Enemies Country won by Conquest, to rob, destroy, pillage Churches, Temples, or things devoted for the Main∣tenance of Gods publique Worship; which not only the best Christian Generals, and Souldiers, but many Heathen and Mahometan Gene∣rals, Princes, Commanders made conscience not to plunder, deface, demolish or substract, as Grotius proves at large by many in∣stances in his Book De Jure Belli. l. 3. c. 2, 12. sect. 6, 7, 8. Annotata on them. How much more then is it against the Law of War and Armes it self to make a prey, plunder of Churches, Rectories, Glebes, Tithes in their own native Country, against their own Consciences, Covenants, Com∣missions to defend them? Yea such Generals, Souldiers and whole Armies who have made no Conscience to observe it, have been frequently destroyed for their Sacrilege, as many Heathen Historians observe, as well as Christian: Herodotus, in my Edition p. 7, 8, 44, 167, 168, 169, 170, 187, 349, 350, 460, 461, 568. Diodorus Si••ulus Bibl. Hist. p. 622, 781, 782. Dion Cassius Rom. Hist. p. 589. Justini Historia ••. 8. p. 87. l. 24. p. 227, to 231, 269, 271, 308. Caelius Rhodiginus Ant. Lect. l. 18. c. 29 Eutropius Rer. Rom. Hist. p. 175, 228, 334. Paulus Diaconus p. 417. Nicetus Hist. p. 48, 50. Laurentius Begerlink. Chronogra: p. 137, 189, 263. record sundry examples of this kind, both among Pagans and Chri∣stians, to deter others from this dangerous destructive sin: which if they neglect & scorn, I shall then desire them to re∣member that saying of Euripedes an Heathen Poet in his Tro∣adibus, that he shall receive the like exemplary punishment.

Homo quisquis urbes vastat, & Dis Manibus Sedes Sacratas, Templaque, haud recte sapit, Nam similis ipsum Pestis Excidii manet

7ly. It is the Resolution of d Seneca the Philosopher.

Quisquis id quod Deorum est, sustulerit & consumpsit, atque in usum suum vertit, sacrilegus est: and all e Canonists, Casuists, Schoolmen, Divines whatsoever accord; That it is Sacrilege for any Persons or Powers whatsoever to invade or take away any thing which our Ancestors or any others have solemnly vowed, dedi∣cated for the necessary maintenance of Gods publique worship and Ministers under what specious pretext soever it be done. Therefore to take away or abolish our Ministers Tithes, Glebes, Rec∣tories and other Dues conferred on them by our pious An∣cestors, and make spoyl, havock of the Churches, Edifices erected by them for Gods publique worship, must question∣lesse be Sacrilege; as God himself expresly defines, Mal. 3. 8, 9. With all commentators thereon, old and new; and Gratian Caus. 16. qu. ••. This the famous Emperor, Souldier Charles the Great, and Ludovicus surnamed the Godly and most Christian, joyntly resolve, Capit. Caroli & Ludovici l. 6. cap. 285, 295, 296, 115, 305. & l. 7. c. 104. where they thus con∣clude. Scimus res Ecclesiae Deo esse sacratas; Scimus eas esse vota Fidelium, & pretia peccatorum. Quapropter, si quis eas ab Eccle∣siis quibus a Fidelibus collatae Deoque Sacratae sunt, au••ert, proculdubio Sacrilegium committit. Caecus enim est qui ista non videt, &c. Si ergo amico quippiam r••pere furtum est, Ecclesiae vero fraudari, vel abstrahi indubitanter Sacrilegium est Om∣nes enim contra Legem facientes Resque Ecclesiae dirimentes, vel Ecclesias Sacerdotesque contra Divinas Sanctiones vexantes Sacrilegi vocantur, atque Indubitanter infames Sacrile∣gique Habendi sunt, &c. What Penalties have been inflicted upon such who were guilty of this sin by Christian Princes in foreign parts: I shall briefly inform this Sacrilegious age. f Theodoricus King of the Gothes in his Edict. c. 125. enact∣ed: That if any man should violently take any thing from Churches, he should lose his head. And Alaricus the Gothish King, though an Arrian, when he took Rome by force of Armes, and his

"Souldiers had taken the Sacred Vessels out of St. Peters Church there, and brought them to him; commanded them to carry them back again to the Church, with their own hands which took them thence, ut cupiditas quae depraedationis ambitu admiserat scelus, devotione lar∣gissima deleret excessum:"

as Cassiodor relates, l. 12. Epist.

20. Among the a Friseans Laws made by their wisemen, Tit. 12. De Honore Templorum; this is one;

He who shall break a Church, and take away the holy things thence, let him be carried to the Sea, and in the Sand which the Tide is wont to cover, let his eares be slit, and he be gelt, and then let him be sacrisiced to the Gods whose Temples h•• hath violated. The Neopolitan Laws l. 1. Tit. 5. enact; That whosoever shall violently break open a Church, and take away any Gifts or consecrated Vessels thence, shall be punished as a Capital Off••nder, and lose his life. b Charles the Great and Lewes the Godly, enacted; That if any person violently took from any Church, Priest or Minister any thing belonging to them, and were convicted thereof, or confessed the same, he should have sentence of death given against him, as guilty of Sacri∣lege, and that it should be not only lawfull, but commen∣dable, to prosecute and avenge this Sacrilege and Injury done to the Church, Priests and Ministers, as a publique Crime, deserving punishment, and that if any did Sacri∣legiously invade or molest the Possessions and Lands of the Church, he should be perpetually banished for it. Capit. Caroli & Ludovici l. 6. Tit. 113, 125. And Tit. 305. they thus determine. All things that are offered to the Lord, are without all doubt consecrated to the Lord, and not only the Sacrifices, which by the Priests are consecrated upon the Altar to the Lord, are called the Oblations of the faithfull, but what things soever are offred to him by the faithfull, whether in Sacrifices or in Fields, Vine∣yards, Woods, Medowes, Waters, Water-streams, Arti∣fices, Books, Uten••ils, Stones, Buildings, Vestments, Wools, Garments, Cattel, Parchments, Moveables and Immoveables, or whatsoever, which of these things are made to the praise of God, or the Supplement of the holy Church of God, and his Priests, and which may give or∣nament unto them, whether they be freely offered by any one to the Lord and his Church, are undoubtedly conse∣crated to the Lord, and belong to the Priests Right. And because we truly acknowledge the Lord and his Church to be one person; what ever things are the Churches are

Christs; and whatsoever is offered to the Church, either in the aforesaid things, or in any other Kinds, o•• by pro∣mises, or pledges, or writings, or in corporal things are offered unto Christ, and what things by any devise are alienated or taken from his Church, either by alienat∣ing, or by wasting, or invading, or by diminishing, or by rapine, are taken from Christ. And if it be Robbery to take any thing from a friend, it is Sacrilege to take a∣way, alienate, substract, or waste any thing especially from Christ, who is King of Kings and Lord of Lords. For all Robbers of the Church are most apparently Sacri∣legious persons, and no Sacrilegious person, unlesse by pure, approved and publique Repentance, and by satisfac∣tion to the Church, and by imposition of the Bishops hands, and reconciliation according to the Canonical Sanctions, shall Inherit the Kingdom of God; and shall not only be secluded the Kingdom of God, but likewise be shut out of the limits of the Church, especially of the Church he hath ruined, and shall be excommunicated thence, until the foresaid Satisfaction given. And the per∣petrators of such wickednesses, ought to have no Com∣munion at all, either with the living o•• dead, till after such Satisfaction given. Because who ever violently takes away his Neighbours money, commits Iniquity, but Sa∣crilegious persons are not only Thèe••es, but likewise Wolves and Man-stayers and Murderers of the poor, and accursed, damned persons before God and his Saints.

And if so, as these two pious Emperors, by their Lawes, with many a Protestant Writers (as well as Papists) resolve; and all Sacrilegious Persons, taking any Vessel or V••ensil out of a Church, though of small value by our b own Lawes too, as well as theirs, be Sacrilegious Persons worthy to suffer pains of death, as Felons; those who shall openly Sacrilegiously Rob, or attempt to Rob and spoyl all the Godly painfull Ministers of our Nation of all their Tithes, Rectories, Glebes, Churches and Church-yards too at once, are doubtlesse Sacrilegious Persons in the highest degree, deserving to suffer a temporal infamous death and execution, (better

than any High-way Theeves or Robbers) at Tiburn, or to be eternally banished the Nation, c excommunicated all Christian Society, and had in perpetual execration, for this Sacrilegious Rapine, both by God himself and all good men, unlesse they repent and make full publique Restitution, Satisfaction for this their detestable Sacrilege.

Lastly, If any Officers or Souldiers pretend, we are now a Conquered Nation; that Conquest makes all sacred things, prophane and common to the Conquerors; and that Churches may be justly spoyled of their Materials, Vessels, Glebes, Tithes, in such a case for the pay and benefit of the Conquering Souldiers, as d some affirm. Therefore they may now justly deprive our Ministers of their Tithes, Glebes, Rectories, Churches, Church∣yards, to pay, maintain themselves and the Conquering Army, yea alter, change our Laws at present; as they now attempt, and divers of them openly professe they intend to doe.

I Answer, 1. That the Lords and Commons, the very last Parliament, when they first raised the Army, in e their Peti∣tion to the late King, sent to his Excellency the Earl of Essex, to the Army, and by him presented to his Majestie Sept. 24. 1642. or soon after, used this expression. That the prevail∣ing Popish party with his Majestie, who by many wicked Plots and Conspiracies have attempted the Alteration of the true Religion, and the antient Government of the Kingdom, the introducing of Popish Idolatry and Superstition into the Church, and tyranny and confusion into the State, and by corrupting his Councels, abusing his Power, and sudden and untimely dissolving of for∣mer Parliaments, had often hindered the Reformation and Prevention of those Mischiefs. And in prosecution of those wicked Designs, had (as the most Mischievous and Bloudy Designe of all) drawn his Majestie to make War against his Par∣liament and good Subjects of this Kingdom, and to lead in person an Army against them; as if he intended by Conquest (mark the word) to establish an absolute and unlimited power over them. And in their f Remonstrance Nov. 2. 1642. in Reply to his Majesties Answer to their Remonstrance of May 26. 1642. they charge this as the last Doctrin and Position of the Contrivers of his Majesties Answer; That the Represen∣tative

body of the whole Kingdom, is a Faction of Malignant, Schismatical, and ambitious persons, whose designes is and al∣waies hath béen to alter the whole frame of Government both of Church and State, and to subject both King and People to their own lawlesse arbitrary Power and Go∣vernment, and that they design the ruine of his Majesties Person and of Monarchy it self; and consequently that they are Traytors, and all the Kingdom with them: (for their Act is the Act of the whole Kingdom) And whether their Punishment and Ruine, may not also involve the whole Kingdom in conclusion, and reduce it into the condition of a Conquered Nation (mark the words) no man can tell: hut experience sheweth us (as now it doth in good earnest more than ever) that Successe often carries men not only beyond their Profes∣sion, but also many times beyond their first Intentions. For an Army, Officers then, professing themselves true born English men, eminent Godly Saints, preservers of our Na∣tions Liberties against Regal Tyranny and Enchroach∣ments, originally raysed, Commissioned by both Houses to protect our Lawes, Liberties, Religion, Church, Govern∣ment, Parliament, Nation, from an intended Conquest by the late Kings Army; to establish an absolute unlimited power over us, and from being reduced into the condition of a Conquered Nation, after the total routing of the Kings Army, Power, now at last to plead, to averr, we are now a conquered Nation; in respect of themselves, and thereupon to endeavour to establish an absolute un∣limited power over us, by altering the whole frame of Government both in Church and State, changing the body of our Lawes yea antient constitution of our Parliaments; abolishing our very Ministers Rec∣tories, Tithes, Dues, or diverting them to pay, maintain themselves; yea now to act over the very self-same things, which both Houses then charged upon the late beheaded King and his Ma∣lignant Popish Councel; thereby verifying these his Predicti∣ons of their forementioned designs in every Punctilio, (then utterly disclaimed by both Houses as the Highest Scandal to them, and their sincere loyal Intentions) and making him a truer Prophet, than their new Merlin, Lilly; will not be only most scandalous, dishonourable to them, but monstrous, treache∣rous, perfidious, if insisted on, or persisted in, both in the

Judgement of God, Angels, Men, and their own Consci∣ences too. Wherefore I presume on second thoughts, they will disclaim this Plea both in words and Actions. 2ly. They were all raysed, waged, Commissioned by the late Par∣liament and well-affected People, not to sight against, conquer or subdue themselves, but to preserve them, their Lawes, Liberties, Privileges, Estates, our Churches and Religion against the Com∣mon Enemies and Invaders of them Therefore they cannot stile themselves Conquerors of those Persons, things they ne∣ver fought against, but only for, unlesse they will now de∣clare their secret intentions, were ever crosse and contradic∣tory to their open Commissions, Vowes, Covenants, Protestations, Words, and printed Declarations to God and those that raised, waged them for their safety and defence alone; and there∣by proclaim themselves the Greatest Hypocrites under hea∣ven, and therein as treacherous to their own Native Coun∣try and those who trusted them, as the a Mamalukes of Egypt, the Pretorian Soldiers of Rome were to their Lords and Masters of Old; which I hope they will disclaim. 3ly. It is a resolved case by the Law of Nature, Nations and War it self, as Grotius proves at large, De Jure Belli l. 3. c. 6. sect. 8, 9, 10, &c. That things gained by Conquest in a War, ought to redound not to the Officers, Souldiers, Generals, who manage the War, but to the Kingdom, Nation whose servants they are, and both Commis∣sion and pay them their wages, as the Servants, Apprentices gains redound to their Masters Cosfers, not to them. Qui sentit Onus, sen∣tire debet & Commodum: being both a Principle in the Law of Nature, Reason, and in our Common Law too. Hence b all the Roman Generals and Military Officers, brought all the Silver, Gold, Treasures, Spoyls of War into the publique Trea∣sury, putting none of it into their private purses; and all the Lands, Countries they gat by Conquest were the Republiques only, which bore the charges of the War, not the victorious Con∣quering Generals or Souldiers. Therefore the Officers and Ar∣my being Commissioned, raised only for, and constantly paied by the Parliament, people, for the ends aforesaid, ne∣ver warring on their own free cost; what ever Treasures, Lands, Powers, Spoyls they have gained by their victories, Conquests, are of Right the Parliaments, Nations, Peoples

only, not their own; Therefore the Parliament, Nation, people cannot, must not be over-awed, used, reputed by them, as their meer Conquered Vassals, but as their Sove∣raign Lords, and true Proprietors of all the Territories, Lands, Treasures, Powers they have gained by their Conquests. 4ly. That Conquest is no just or Lawful Title, was long since re∣solved by the greatest Conqueror ever England yet bred, even our famous British Conquering King Arthur, in the greatest Parliamentary Councel ever yet held within this Isle, where∣at were present no lesse then 12. Kings besides King Arthur, and an innumerable company of Princes, Dukes, Nobles, Prelates of the British, and most other Neighbor Nations; as Geoffry Mon∣mouth, Hist. Regum Brit. l. 9. c. 12, 13, 14, 15, 16, 18, 19, 20. records. All these, when Lucius Procurator of the Roman Republique, came to demand that antient Tribute reserved by Julius Caesar from this Isle of Britain

when first Con∣quered by him, then in arrear; and threatned to levy is by force of Arms, if denied; Meeting together in a great Councel or Parliament specially assembled for that end: resolved, That the said Rent pretended to be due to the Romans from the Britons, because Caesar by reason of the Britons divisions being invited hither with his forces, en∣forced them (their Countrie being then shaken with do∣mestique troubles) to submit themselves to him by force and violence; could not in Justice be demanded of them: because this Tribute being gained in this manner was unjustly received. Nihil enim quod vi & violentia acqui∣ritur, Iuste ab ullo possidetur qui violentiam intulit. For nothing which is gained by force and v••olence, is justly possessed by any who hath offered and done the violence. Irrationabilem igitur causam praetendi••, qua nos Jure sibi Tributarios esse arbitratur. Therefore he pretends an Ir∣rational cause, whereby he supposeth we are of Right Tributaries unto him. And because he presumes to exact from us id quod injustum est, that which is unjust, by the like reason let us demand a Tribute of Rome from him; and he who shall prove the stronger, let him carry away what he desires to have. For if because Julius Caesar and other Roman Kings heretofore Conquered Britain, he

determines Tribute is now due unto him for this cause: I now also think, that Rome ought to render Tribute unto me, because my Ancestors heretofore got it by Conquest: Whereupon they all resolved to assist King Arthur with their Armes against this unrighteous Tribute, and Title to it by Conquest; and professed they would spend their lives in the quarrel. Ipsa enim mors dulcis erit, dum enim in vindi••••ndo Patres nostros in tuendo libertatem nos∣tram in ex••l••ando Regem nostrum perpessi fuerimus.

Wherefore Conquest now can certainly be no Just, no Law∣full Plea, Title for any of our Officers or Souldiers, which this Greatest Conqueror and this Great Councel so long since damned as unjust and Irrational. To which I shall annex

"the Resolution of our a Noble King Henry the 2d. and of all the Bishops, Abbots, Peers, Earls, Barons of England assembled in a Parliamentary General Councel of the Realm at Westminster, An. 1126▪ to determine a Contro∣versie between Alfonso King of Castile, and Sancho King of Navarre, concerning divers Castles and Territories in Spain, won by War and Conquest by Sancho King of Na∣varre from Alfonso, whiles he was a Pupil and Orphan; which they both submitted to their final determination, who having heard both parties, unanimously resolved; that these Castles and Lands should be restored to Alfonso, by King Sancho, with all their bounds and appurtenances: quia per Bellum violenter & injuste abstulisset: because he had violently and unjustly taken them away by War: which resolution was confirmed under the Kings Great Seal, and sent unto these Kings".

Therefore Conquest alone can be no just, no legal Saintlike Right, Title to any Lands, Possessions, Powers violently, unjustly gotten, claim∣ed by Wars by our Swordmen now, after these two antient famous Parliamentary Resolutions in point, even between foreign Conquering Princes, much lesse then between those Native Englishmen, who raised, waged our Army and Offi∣cers to defend, not conquer them in a meer intestine civil War. 5ly. William Duke of Normandy, Edward the 3d, Hen∣ry the 4th, Edward the 4th, and Henry the 7th, though they all came to the Crown by the Sword and Conquest of their Competitors,

yet they never claimed the Crown nor Kingdom by Conquest, but Ti∣tle only; nor esteemed the English, Irish, or Welch a conquered Na∣tion, nor altered our antient Government, Laws, Liberties, Parlia∣ments, or Ministers Tithes and Maintenance, but confirmed them, as all our Histories manifest in their Lives, and Statutes made by them in the beginning of their respective reigns attest, & I have a formerly proved in the case of William commonly stiled the Conqueror, who ratified all our Liberties, Laws, Cus∣toms, Franchises presented to him upon Oath, without the least alte∣ration, diminution, or prevarication, to the peoples Great content. Yea, King Henry the 4th. as Placita Corone, rot. Parl. 1 H 4. n. 17. record; did in the first Parliament held by him after his Conquest of Richard the 2d. make this memorable De∣claration to his people, entred in that Roll. That he claimed the Realm and Crown of England with all their Members and Ap∣purtenances as right heir thereto by Bloud, by Descent, and by the right God had given him, through the ayd of his Pa∣rents and Friends for to recover the said Realm, which Realm was upon the point to be undone for want of Government and abrogating of the Laws and Customs of the Realm. And that it was not his will, that any should think, that he would by way of Conquest disinherit any one of his Heritage, Franchise or other Right which he ought to have▪ nor to out (or deprive) any man of that he had or should have by the good Laws or Customes of the Realm (all which he con∣firmed by a special Act before 1 H. 4. c. 1.) but only those who were against his good purpose, and the common profit of the Realm, and were guilty of all the evil come upon the Realm, and were ad∣judged guilty thereof in that Parliament, as Sir William Le Scroop, Sir Henry Green, and Sir John Bassy, whose Lands only he would have by Conquest, as forfeited by their Treasons. Whereupon the Commons thanked the King, and praysed God that he had sent them such a King and Governour. Upon all which Considera∣tions, and the Resolution of learned b Grotius, with others quoted by him; That by the very Laws of War even those who are conquered by foreign Enemies, ought to enjoy by permission of the Conquerors, their own Laws, Liberties, Magistrates, Religi∣on, and a share in their Government, (much more in such a Ci∣vil War as ours, where the Souldiers, Generals can pretend

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no Conquest over those who raised, waged them for their just defence against Conquest, and Invasion of their Laws, Li∣berties, Government, Magistrates, Rights, Privileges) I hope those vaporing Officers, Souldiers who have formerly cried up, pleaded, practised this pretended Title of Conquest a∣mongst us, and used many of their former Masters, Raisers, and the whole Nation, more like to conquered enslaved People, than their fellow Christian Brethren and Freeborn Englishmen, who have paid them so well for all those Services they imployed them in; will henceforth totally renounce this their false usurped Injurious Plea, Title; and no more persist under pretext thereof, to deprive our Ministers, Church, Peers, Parliaments, Nation of their very Native Freedomes, Liber∣ties, Franchises, Rights, Laws, Government, Lands, Possessions, which they were purposely commissioned, waged, and by all Sacred all Civil Obligations, Trusts, Oaths, Vowes, Pro∣testations perpetually engaged to defend against the least violation or Innovation, without their free and full con∣sents in a due and lawfull Parliament freely elected by them, not forcibly obtruded on them without their choise or pri∣vity. Yea I trust they will be so just, so righteous towards me (so great a Sufferer by, under them only for discharging my Conscience and bounden duty towards my God, our Church and Native Country of England) as no waies to be angry with me, or Injurious towards me for this my New Gospel Plea (interwoven with a Legal and Rational) for the Law∣fulness and Continuance of the antient setled Maintenance and Tithes of the Ministers of the Gospel, and the good old Fundamental Laws and Liberties of the Nation; which their present busie Endea∣vours to abolish, alter, subvert, beyond, yea against their Trusts, Commissions, Callings, have necessitated me now to publish to the world, to preserve our Church, State, Mini∣stry from new Combustions and Impendent ruine: but ra∣ther sound a Retreat from these their Heady Proceedings (which I fear the Jesuites with their Confederates the Ana∣baptists, have engaged them so deeply in, to work as well their own as the publick speedy ruine both of our Church, Religion, State, Ministry, Nation) and excite them to use the self-same deportment, words to me (who have no pri∣vate

design nor interest of my own or other mens in this my voluntary undertaking, but only the publique Safety and Weal as enraged David did once to Abigail, when she diverted him from his rash, bloody resolution to destroy Na∣bal and his family for a Churlish Answer returned to him for his Kindness 1 Sam. 25. 32, 33. Now blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed bloud, and to avenge my self with my own hand: But if they shall by Gods permission cast me again bound hand and foot into ano∣ther fiery Fornace for this my faithfull Service, or not falling down and worshipping that Golden (or rather Wooden) Image which they have or would now set up: I doubt not but that Gracious God, who hath so miraculously preserved me in, delivered me out of so many a fiery Trials and Fornaces heretofore, will do the like again hereafter, and that in such a visible eminent manner, as shall enforce them at last to use those words unto me as Nebuchadnezzar did unto Sha∣drac, Meshac, and Abednego after their miraculous preservation in the midst of the fiery Fornace into which the most valiant men of his Army cast them bound by his unrighteous Command, to their own immediat destruction by the flame, without the least hurt to them. Dan. 3. 28. Then Nebuchadnezzar spake and said, Blessed be the God of Shadrac, Meshac and Abednego, who hath sent his Angel, and delivered his Servants that trusted in him, and have chang∣ed the Kings word, and have yielded their bodies that they might not serve nor worship any God (or Idol) except their own God. This being an undoubted Truth, which I have ever hitherto found experimentally true from and in my former causelesse Oppressors, (whose Erronious Practices, vices I have repro∣ved) recorded by God himself and the wisest of all Mortals. Prov. 28. 23. He that rebuketh a man (for his faults plainly) shall afterwards find more favour, than he that flattereth (him in them) with the Tongue. And that saying of the truth it self in such cases (of difficulty and concernment to the reprover) will ever prove an experimental verity, wherewith I shall conclude my Plea, which I desire may be deeply engraven in the Hearts, Spirits of all timorous, base, unworthy Christi∣ans, (who dare neither speak nor write their Consciences,

nor Discharge their Duties in these times of danger, and will wrong both their Consciences, Country, Posterity, yea shame their God, Nation Religion to save their Estates, Lives as they fondly conceit, when they will lose all with their souls to boot, by their base carnal fears) Math. 16. 24, 25, 26. Luke 17. 33. If any man will come after me, let him deny himself, and take up his Crosse and follow me. For whosoever will Save (or shall seek to Save his life, so Luke records it) shall Lose it; (and his Tithes, Lands, Liberties with it) and whosoever will Lose his Lise for my sake shall find it. For what is a man profited if he shall gain the whole World and Lose his own Soul? Or what shall a man give in exchange for his Soul? I shall cloze up all with this notable Passage of our own learned Writer, John Sarisbury against such Religious Hypocritical Cistersian Monks who in his age sought exemption from payment of Tithes, and seised upon the Ministers Dues about the year 1170. Joannis Sarisburiensis De Nugis Curialium l. 7. c. 21. De Hypocritis, qui ambitio••is labem falsae Religionis imagine nituntur occultare—Hi sunt qui potestatibus persua∣dentes ut propter vitia personarum, jure suo priventur Eccle∣fiae. Decimationes et Primitias Ecclestis subtrahunt, et Ecclesias ipsas accipiunt de manu Laicorum Episcopis incon∣sultis. Hi sunt qui praedia avita subtrahentes indigenis vicos & pagos redigunt in solitudinem & in suos usus vicina quae∣que convertunt: Ecclesias diruunt & ut in usus revocant se∣culares, Quae Domus Orationis fuerat, aut efficitur stabulum pecoris, aut opilionis, aut Ianificli Officina. Et ut se possunt plenius exhibere & charitatis implere manus ne decimas dent, Apostolico privilegio muniuntur. Miror tamen ut Fidelium pace Ioquar, quidnam sit, quod Decimas et Iura aliena usurpare non erubescunt: Inquient fortè, Religiosi sumus: Planè Decimas solvere Religionis pars est. Et eas a Deo populus duntaxat religionis (solvere) exigitur. Hi adeo reli∣giosi sunt quod in Decimis dandis derogare possunt con∣stitutioni Divinae, & in eo licenter minus grati sunt gratiae Dei quo eam amplioribus beneficiis experiuntur.

FINIS.

Notes

• a

  Acts 13. 22
• b

  Matth. 1. 6. c. 9. 27. c. 15. 22. c. 22. 42, 43, 45. Rom. 1. 3. Rev 22. 16.
• c

  See Iohn Cannes Epi∣stle, before his second voyce (nor) from (but against) the Temple, and many late Petitions a∣gainst Tithes, from Kent, Somersetshire, Wiltshite, and other places.
• d

  3 E. 1. c. 5. (See Cook ibidem) 7 H. 4. c. 14. 1 H. 5. c. 1. 1 H. 6 c. 7. 10 H. 6. c. 2. 23 H. 6. c. 11. 32 H. 6. c. 15. 9 H. 8. c. 16. 27 H 8. c. 26. 35 H. 8. c. 11. Cook 4 Instit. c. 1.
• e

  2 Sam. 16. 18, c. 19. cl. 33 E. 1. m. 4. dors. 43. Brook Parliament, 101, Customs 6. & 32. Gro∣tius De Jute Belli, & Pacis, l. 2. c. 15. sect. 3. c. 6 sect. 1 to 7. c. 13. sect. 14. 33 H. 8. c. 17.
• In my Qua∣kers Unmask∣ed, 1655. and New dscove∣ry of Romish. Emissaries 1656.
• See my true and perfect Narrative, p. 14. 20. 41. 49. 60, 61, 62, 63.
• From So∣mersetshire Wilshire and other places.
• f

  De Re∣publica He∣braeorum l. 3. c. 3.
• g

  Of the In∣carnation of the Word. Part. 1. Branch. 2. ch. 1. in his Workes in folio. London. 1636. p. 80••. ••0▪ 81••.
• h

  Ephes. •••• 22, ••3. c. 4. 5. 15, 16. c. 5. 23. Col. 1. 18 c. ••. 10. 19. Hebr. ••. 1. to 15. Psal. 110. 1. 4. Isa. 9. 6, 7. Rev. 1. 5, 6.
• i

  Rom. 4. 1. to 24. Mat. 3. 9. Luke. 16. 22▪ 24, 30. Acts. ••. 2. Rom. 9. 7, 8. Gal. 3. 6. to the end.
• k

  See Dr. Sclaters Mini∣sters Portion•• p. 18. to 40.
• l

  See Hebr. c. 5. to c. 11. •• John 2. 1, 2. Ps▪ 110. 4. Dr. Jones, and o∣thers on the Hebrewes; Dr. Reynolds on Psal. 110. 4.
• m

  Acts 9. 15. c. 11. 1 to 19. c. 13. 46, 47, 48▪ c. 15. 7. to ••0▪ c. 21. 19. c. 28▪ 28. Rom. 1. 1••. c. 11. 11, 12, 13. 25. c. 15. 9. to 19, c. 16. 4. Eph. 3. 5, 6, 7, 8. Col. 1. 2••. 2 Tim. 4. 17▪ compared with Mar. 10 4. Luke. 2. 3••▪ Isay. 54. 3. c. 60. 3. to 17. c. 61. 6. 9. c. 62. 2. c. 66. 12. 19, &c. Ephes. 4. 11, 12▪ 13.
• n

  1 Cor. 5. 17. Eph. 5▪ 2. Hebr. 5▪ to ch. 11. 1 John 2. 1, 2.
• o

  The Kentish Petition, John Cannes Voice, M••. Speed and many late Quakers ray∣ling Pamph∣lets.
• p

  2 Cor. 12. 15. Acts 6. 3, to 7. 1 Tim. 4. 13, 15, 16. Heb. 13, 17. 1 Cor. 1. 23. c. 2. 2. Gal. 3. 1.
• q

  Gen. 14. 17, 18, 19. John 8. 58. Heb. 7. 1, to 15. compared with John 8. 39, 40.
• r

  See Gratian Caus. 16. qu. 7. & Surius, Bini∣us, Crab, Mer∣lin, in their Councils.
• s

  Hermoldus Hist, Sla••o. rum, l. 1. c 92. Edit. Franc. 1581. p. 76.
• t

  History of Tithes, p. 34.
• u

  See Purchas Pilgrimage, Edit. a. p. 304, 616, 621, 630. Joan. Leo A∣fricae descript. l. 3.
• x

  Arnobius adversus Gen∣tes, l. 7. Cato de Re Rusti∣ca, c. 152. Mr. Seldens History of Tithes, p. 457, 458. Moun∣tagues Diatri∣bae, ch. 3.
• y

  Pliny Nat, Hist. l. 12. c. 15. Seldens Histo∣ry of Tithes, p. 33, 34. Mountagues Diatribae, p. 551, 552.
• z

  Dionysius Hallicarn: An∣tiqu. Rom. l. 1. Seldens Review, p. 459.
• a

  Bibliotheca Hist. l. 5. Ju∣stin. l. 18. Mountagues Diatribae, p. 448, 449.
• b

  See his Ora∣tions against them: and Mountagues Diatribae, p. 576, 577.
• Xenophon de expedit. Cyri, lib. 5. p. 349. 350, 351. Ri∣chard Moun∣tague his Dia∣tribae, c. 3. p. 500, 501.
• Xenophon, Hist. Grae••▪ l. ••. p. 493.
• Oratio de Ag••silao Re∣ge▪ p. 657.
• c

  DeGestis Re∣gum Anglo∣rum, l. 1. c. 2. p. 14.
• d

  Ecclesiast. Hist. Gentis Anglorum, l. 4. c. 16.
• e

  1 Cor. 14. ••••, 40.
• f

  Psal. 24. 1. Psal. 89. 11. Psal. 97. 5. 1 Chron. 29. 11, 12, 15, 16.
• g

  Psalm 115. 16 Gen. 2. 15, 16, 17. c. 3. 17.
• h

  Exod. 3. 14.
• i

  Exod. 20. 10. Levit. 23 ••••▪
• k

  See Doctor Sclaters Mini∣sters Portion, p. 23, &c.
• l

  Luk. 17. 1••, 17. c. 19. 13, 16, 17. Mat. 25. 1. ••. Rev. 2. 10 c 5. 11. c 13. 1. c. 17. 3, 1••, 16. Mat. 18. 24. 1 Cor. 4. 15. Heb. 7. ••, ••.
• m

  Purcha•• Pilgrimage, p. 304. 616. 621. 630. The wri∣ters of these several Nati∣ons, Realms and Repub∣likes, printed in 16.
• n

  Rom. ••••••▪
• o

  Origen, Hom in Num. c 18. Ambrose, Serm. 5. Fer. 2 & Augustin, Serm. 219. Je∣rom, in Mal. 3.
• p

  Ma••iscon: 2. Can. 5. Mo∣guntiense. An. 813. & 846. & 847. Concil. Lateran. c. 54. Ticmense sub Leone 4. Lon∣dinense: 2. ••oan: in Gra∣tian. Su••ius, Hoveden.
• q

  Extravag. de Decimis. c. 13, 14, 15, 16.
• r

  See Mr. Seldens Histo∣ry of Tithes, c. 5, 6, 7, 8. Bo∣chellus, De∣cret. Eccles. Gall. l. 6. Tit. 8. Dr. Tilles∣leys Animad∣versions, p. 4. to 30.
• s

  In his voyce.
• t

  See Spel∣manni Concil: Antiqu. Eccles. Brit. Dr. Ush∣er De Rerum Britanicarum Primordiis.
• (v) See 25 E. 1. c. 5. 34 E. 1. c. 1. Cooks 2. Instit. p. 529, 532, 533, &c. & the Petition of Right 3. Ca••.
• x

  See Lucas Os••ander, ••••∣chi••id. Contr. cum Anabap∣tistis. Harmo∣ny of Confes∣sions, Sect. 19. of the Civil Magistrate. My Swo••d of Christian Ma∣gistracy sup∣perted.
• y

  John 10. 16. c. 11. 51, 52. Eph. 1. 22, 23. c. 2. 13. to the end, c. 4. 4 to 17. c. ••. 23, to 3••. Iohn. 17. 20. to 25. Cant. 6. 9. Ezech. 37. 16, to 24. Rom. 12. 4, 5. Eph. 1. 10. 1 Cor. 10. 17. c. 12. 12, 13. Col. 3. 15. Hebr. 12. 22, 23. I say 66. 18, to 24.
• z

  Mal. 3. 6. Iam. 1. 17. Hebr. 7. 24. c. 13. 8. 1 Tim. 5. 15, 16. Psal. 2••. 26, 27.
• a

  Rom. 14. 23.
• b

  Gal. 〈…〉〈…〉 12. 〈…〉〈…〉
• c

  2 Thess. 2. 3, 4.
• d

  See Sclaters Ministers Por∣portion, p. 224, 225, 226, where he proves this by their paral∣lel.
• a

  〈…〉〈…〉 R. 2. ••••at. 2. c. 4 12 R. 2 c. ••••. •• H 4. c. 14. 11 H. 4. c. ••. 1 H. 5 c. 1. 6 H. 6. c. 4. 8 H. 6. c. 7. 10 H. ••. c. 2. 23 H ••. c 11. 32 H ••. c. 15. 9 H. 8. c. 10. 27 H. 8. c. 26. ••5 H ••. c. 11. ••7 ••••••. The 〈◊〉〈◊〉 for Triennial Par∣liaments, Cooks •• In∣stit. p. 168, ••••••. & 4 In∣stit. p. 1. 45, 46, 47, 48, 49.
• 1 Cor. 10. 12.
• a

  2 Sam. 3. 39.
• b

  ••••••b. 10. 31.
• a

  Rom. 12. 18.
• b

  Cor. 13. 11. 2 Gal. 5. 13. Ephes. 4. 2. 1 Pet. 3. 2.
• c

  1 John 3. 16.
• d

  Matth. 5. 44. Rom. 12. 20.
• a

  Isay 2. 4. Micha. 4. 3.
• b

  Psal 47. 1, 6, 7. 1 Tim. 1. 17.
• c

  Psal. 2. 6. Ps. 48. 2. Rev. 15. 3. Iohn 1. 44. Zech. 9. 9.
• a

  Capgrave in vita Iosephi, Will. Malmes∣bury De An∣tiqu▪ Glastoni∣ensis Ecclesiae, Spelman. Concil. Epist. Dedicatoria, & p. 1. to 12. Dr. Vsher Ec∣clesiae Brit. Antiquitates▪ c. 1. Godwin, Mathew Par∣ker, Speed, and sundry others.
• b

  Antiqu. Ec∣clesiae, Brit. Fox Acts and Monuments, Spelman. Concil. p 1••▪ &c. Dr. Vsher Eccles. Brit. Antiqu. c. 4, 5, 6.
• c Ad An. 187. Roger Wen∣dever ad An. 184. Dr. Usher Eccles Brit. Antiqu. p 125, 126, 1078. Galfridus Monmunien∣sis, l. 5. c. 1. Edit. Hidel∣berg.
• a

  Matth. Westm. Graf∣tons Holin∣••••••ed, Fox and Speed.
• b

  Matth. Westm. An. 307. Dr. Vsh∣er Eccles. Brit. Antiqu. c. 8. Speeds Histo∣ry p. 156, &c. Baronius, An. 306. n. 16.
• c

  Eusebius, Eutropius, Zo∣naras, Grim∣ston, Speed, and others in his Life, Fox Acts and Mo∣numents, vol. 1.
• a Euschius de vita Constan∣tini, Gildas, Matth. Westm. An. 318, to 351. Speeds Histo∣ry, p. 159, 161. Spelman. Concil. p. 45, Dr. usher Ec∣cles. Brit. An∣tiqu. c. 8. throughout.
• a

  Asser and o∣thers in his life. Spelman in his Epistle Ded. to his Councils.
• b

  Cambdens Britannia, Oxfordshire.
• a

  Spelmanni Concil. p 360▪
• a

  Cambden•• Brit. & Hey∣lins Micro∣cosm, p. 458.
• b

  de Ju•••• Bel▪ ••••, l. ••. c. 1••. ••ect. 5, 6, 7. •••• Annotata.
• a

  Capgrave in Prologo ad vi∣tas Sanctorum, Spelmanni Concil. in E∣pist. D••d. & p. ••33.
• a

  Antiqu. Ec∣cles. Brit. in the life of C••a••mer, Fox, Speed, Hall, Grimston in •• 8. & Statut. Rastal Manas. se••as, Rome.
• b

  Mr. Camb∣dens Britania, Spelman and others.
• a

  Pilgrimage, 〈…〉〈…〉. 133.
• b

  Fox Acts & Monuments, and others in his Life, and the Statutes in his Reign.
• c

  2 E. 6. c. 13.
• d

  Speed, How, Baker, Camb∣den in her life, and the printed Sta∣tutes in her reign: Antiqu. Eccles. Brit. in the life of Mathew Par∣ker, Godwins Catalogue of Bishops in her time.
• a

  Ezech. 22, 30.
• b

  M. Seldens History of Tithes, ch. 8.
• a

  Hist. Anglia Tigu••••, 158••. p. 52, 53, 246, 247, &c.
• b

  See ••ir Ed∣ward Cooks Preface to his 2. Instit. on Magna Charta.
• c

  See Matth. 〈◊〉〈◊〉, Hist. Angl. p 421, 505, 506, 621, 624. 838, 839. The Sta∣tutes at large, An. 25 ••. 1. after Confir∣matio Cha••••∣••um.
• N. B.
• a

  Epist. 82. •••• Bochellus De∣cret. Eccles. Gal. p. 966. Bibl. Patrum, Tom. 12. pars. 2. p. 7 667, 67.
• a

  Cooks a Re∣port. The Bi∣shop of Win∣chesters case.
• b

  Fredericus Lindebrogus Codex Legum Antiqu p. 703.
• a

  Rerum Vn∣garicatum Scriptores Bonfinius, & Nicholas Ist∣huansis in vita sancti Stepha∣ni. Sancti Stepha∣ni Regis De∣cretum secun∣dum, c. 52. Status Regni Hungariae, p. 19••.
• ••▪ Cor. 6. 8.
• a

  ••ee page 56; 58, 59, 65, 68, 75, 79, 83, 84, 85, 89, 90, 241, 243, 268, 297, 298, 584.
• b

  Ioan. Leo. Geographical Description of Africa, l. 3.
• c

  Pilgrimage, l. 6. c. 10. p. 614.
• d

  Microcosm, p. 710. 711. 712.
• a

  Ps. 105. 14, 15.
• a

  As appears by their late Petitions, and Iohn Cannes Voyce.
• a

  Exact Col∣lection, p. 59. &c.
• •• I say 29. 16.
• a

  Matth. 22. 23, 24. Luke 11. 42. c. 18. 12.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mr. Seldens Review, p. 453.
• c

  Eccles. Hist. l. 4. c. 26. l. 6. c. 41, 42. l. 7. c. 12. Fox Acts and Mo∣numents. vol. 1.
• a

  Apologet. c. 39.
• b

  Ambrose Office. l. 1. c. 41. Fox Acts and Monuments, vol. 1. p. 92, 9••▪
• c

  Pr. Step••▪ Hym. 2.
• a

  Operum, p. 278.
• b

  Matth. 24. 12.
• Object. 2.
• Answ.
• a

  See my Le∣gal Vindicati∣on against illegal Taxes, and Humble Remonstrance against Ship∣mony.
• Object. 3.
• Answ.
• a

  Hierom. su∣per Ezech. l. 14. ad cap. 44. Josephus An∣tiqu. Jud. l. 4. c. 8. Chrysostom Hom. 4. in Ephes. Serm. 103. Sir James Semple Sacriledge Sacredly handled. Joseph Scaliger Diat••. de Decimis. Mr. Seldens History of Tithes, and Review, c. 2. Purchas Pil∣grimage, l. 2. c. 7. Richard Mountague Diatribae on Mr. Seldens History of Tithes, c. a. & Dr. Tillesley and Mr. Nettles Ibidem. Dr. Sclaters Ministers portion, p. 17.
• a

  P. 299, 304, 306, 312, 314▪ 315, 316, 317, 331, 333, 336, 337, 341, 345, 346, 371. and elsewhere. Dr. Tillesley his Animadversi∣ons on Mr. Selden, c. 11, 12, 13. Little∣ton, chap. 6. Frankalmoign and Cooks Institutes thereon: Petrus Damianus, l. 2. Epist. 14. Vt copiosiora in pauperes ali∣menta per••iciant, dantur▪ in Monasteriis & Eremitis DECIMAE Quorumcumque proventuum, &c.
• a

  See Mr. Sel∣dens History of Tithes, c. 7. sect. 4. p. 165, 166, &c,
• b

  Innocent 3. Epist. Decret. l. 1. p. 203. l. 2. p. 410. Ex∣trav. Tit. De Decimis, c. 3. Ex multis.
• a

  Ad Extr. Ti de Parach. c. ult. Mr. Sel∣dens History of Tithes, p. 166, 168.
• b

  Doctrinal. Fidei Tom. 1. l. 2. Artic. 3. c. 64, 65.
• a

  Epist. 240.
• Object▪ 4.
• b

  7 E. 3. f. 5. 44 E. 3. f. 5. 10 H. 7. f. 18. 7. 6 Dyer 84. 8. Cook 2 Re∣port, f. 44. b. c Voyce, p. 13. d Surius Con∣cil. Tom. 3. p. 751.
• a

  See Rastals Abridgement, Title Tithes, and the Ordi∣nances for Tithes. Lind∣wood, pro∣vinc. Constit. l. 3. Tit. De Decimis. Mr. Seldens Hi∣story of Tithes, ch. 8.
• b

  See Mr. Sel∣dens History of Tithes, p. 320, 322, 338, 346, 350.
• c

  Hoveden Annal. pars posterior, p. 828. Lind∣wood, Pro∣vinc. Constit. l. 3. Tit. De Decimis.
• d

  1 Thess. 4. 11.
• a

  Hist. Angl. p. 4.
• b

  History of Tithes, ch. 7. p. 147, 148.
• a

  Hist. l. 16, 17. Dr. Usher Annales Ec∣cles. Veteris Testam p. 516, 525.
• b

  Voyce from the Temple, Epist. Ded. & p. 23. If they were razed to the Ground IT WOVLD DO WELL.
• c

  Psal. 137. 7, 8.
• a

  As is evident by comparing it with I say 56. 6, 7, 8. c. 61. 1, to 11. c. 66. 18, to 24. Jer. 33. 15, to the end.
• Proposition 4.
• a

  The Kentish Petition a∣gainst Tithes, John Canne, Voyce from the Temple, and others. b Mal. 3. 8, 9.
• a

  Matthew Westm. & ••lo∣rentius Wi∣gorniensis. An. 983. Sec my Humble Remonstrance against ship∣money p. 19, 20, 21.
• b

  Spelman. Concil. 610.
• a

  Cooks ad. Report, The Bishop of winchesters case. Summa Angelica. Tit. Decima.
• a

  For which there is suffi∣ent Allowance given in case of mere Heath and Baren grounds by the Stat. or 2 E. 6. c. 13.
• b

  See Augu∣stine, Serm. 219. Mal. 3. 8, 9, 10, 11.
• a

  Cottoni ••osthuma, p. 174, 179. The Acts of Re∣sumption, 6 H. 3. 5, 9. 10 E. 2. 1. 2 R 2. 6. 6 H. 4 1. 2 H. 5. 28, 29. 33 H. 6. 2. 1 H. 7 4, ••. 12 ••. 4.
• a

  Britan. p. 161, 162. Pur∣chas Pilgri∣mage, p. 133.
• a

  1 Tim. 3. 2.
• b

  Sermo. 219. Tom. 10.
• c

  Causa 16. qu. 7.
• d

  Decret. Ec∣cles. Gall. l. 6. T•••• 3. c. 19. ••••••
• a

  Suidas in Leone.
• b

  A thing for∣merly propo∣sed by them in their Agree∣ment of the People, pre∣sented to the Commons▪ House, Jan. 20. •• 649. p. 24.
• a

  Deut. 12. 17, 18. Neh. 13. 12, 19. 2 Chro. 31. 5, 6, 7, 8, 9. Purchase Pil∣grimage. l. 2. c. 7. p. 130, 1••1.
• a

  This Obje∣ction I finde recited in the Council of Lingon Anno 1404. & there Answered. Bochellus De∣cret. Eccles. Gall. p. 968.
• Object.
• a

  See the Le∣velers New Printed paper intituled, Englands Fundamentall Laws and Li∣berties claim∣ed, &c. and many Petiti∣ons of late.
• b

  See all Acts for Tonnage Poundage and Impositions, Mr. Hackwels argument a∣gainst Imposi∣tions, Cooks 2. Instit. p. 58, 59, to 64.
• b

  Mal. 3. 9, 10, 11, 12. See Augustine Ser∣mo. 219.
• a

  Gul. Malmes∣bu••iensis, De Gestis Regum Angl. l. 1. c. 4. ••uocus Chron. in Carolo Simplici. Cent. Magd. 8. c. 7. & 9. Dr. Til lesly in his A∣nimad versions on Mr. sel∣dens History of Tithes, p. 64, to 69.
• b

  Tom. 3. p. 648.
• c

  Review, p. 466.
• a

  Extravag. De Decimis, c. 10. Joannes Sarisbur. De Nugis Curia∣lium, l. 7. c. 21. Mr. Sel∣dens History of Tithes, c. 6. p. 120, 121.
• b

  Cannes 2d. voyce from the Temple, p. 24, &c.
• c

  1 Pet. 2. 5, 9.
• d

  Rev. 1. 5.
• a

  Gal. 6. 16. 1 Cor. 15. 1, 2, 3.
• b

  Gen. 14. 20. Hebr. 7. 2, 4, &c.
• c

  1 Chron. 26. 26, 27, 28.
• a

  Herodotus, l. 5. c. 25. Vale∣rius Maximus, l. 5. c. 3. Dio∣dorus, An. 4. Olymp. 98. Dr. Vsher An∣nales Veteris Testamenti, p. 260.
• b

  See Holin∣shed, Speed, and others. 10, & 11 R. 2. Mr. St. Johns Speech against the Shipmony-Judges.
• a

  Gul. Mal∣mesburi. De Gestis Regum, l. 1. c. 4. Vita Eucherii apud Surium, Tom. 1. 10. F. Gratian, Caus. 16. qu. 1. Edit. Gregoriana. Flodourdus Rhem. Hist. l. 2. c. 12. Juoni•• Chron. Mr. Seldens History of Tithes, p. 51. 465. Dr. Tillesley, p. 67.
• Mat. 〈…〉〈…〉 Flores 〈…〉〈…〉 An. 853 〈…〉〈…〉 306.
• B••bliotheca Patrum, Tom. 9. pars 1. p. 600, 601.
• a

  Aventinus, Annal. Boy∣orum, l. 3. p. 179. Centur. Magd. 8. c. 7, & 9. Golda∣stus Constit. Imp. Tom. 1. p. 15. Dr. Tillesley Ani∣madversions on Mr. Selden, p. 64, to 75.
• a

  Exact Col∣lection, p. 340, 342, 376, 572, 631, 632, 641, 743. A Colle∣ction, p. 428, 8, 13, 41, 43, 44, 49, 51, 61, 64, 96, 99, 623, 696, 879. Ap∣pendix p. 15. and else∣where.
• a

  Luke 3. 14.
• a

  Ambros. Orat. in Julia∣num, & Gro∣tius de Jure Belli, p. 35, 88.
• b

  Grotius de Jure Belli, l. 1. c. 2. sect. 3. p. 35, 36, 88. Crantzius Sax∣onitorum, l. 7. c. 16.
• a

  Extravag. De Decimis, c. 10 Mr. Seldens History p. 120, 121.
• b

  See the Book of Judges, Kings, Chron. Maccabes, Jo∣sephus, Paul Eber and o∣thers.
• c

  Antiq••. Ec∣clesiae Brit. p. 209, to 220. 282, 284, 299, 300. Thomas Walsingham. Hist Angl p. 348. See the Acts for the Clergies sub∣sidies in all our Kings reigns, granted only by them∣selves in Con∣vocation.
• d

  Xenophon Helien l. 4. Mountague Diatriba p. 500, 501.
• e

  Lib. 4. Epist. 38.
• f

  In his Expo∣sition on 2 Thess. 2. p. 116.
• a

  2 Thess. 2. 4
• b

  See Dr. Ab∣bot, Dr. Beard, Dr. Squire of Antichrist, and Dr. Sclater on that place.
• c

  Luke 3. 14.
• d

  Luke 7. 2, to 11.
• b

  Matth. c. 26, & 27, & 28. Mar. 14, & 15. Luk. 22, 22. John 18, & 19.
• a

  Acts 12. 1, to 12.
• b

  Acts 21. 31, 32, 33, &c. c. 22. 24, &c. c. 23. 23, &c. to 35. c. 27, & 28.
• c

  Matth. 12. 33. Luk. 6 43, 44.
• d

  2 Tim. 2. 3.
• e

  Hebr. 6. 6.
• a

  Rev. 1. 5. 1 Pet. 2. 5, 9.
• a

  see Col. Prides Beacon quenched.
• a

  Titus, 1. 16.
• b

  2 Pet. 2. 1, 2. Acts 26. 18.
• c

  2 Thess. 2.
• a

  Mat 15. 14.
• b

  Eutropius, Grimston in his Life, The∣odoret, Nice∣phorus, l. 10. c. 3, 4, 5, 24, 25, 32, 33. Mr. Fox, Ba∣ronius, Spon∣danus, and o∣thers. Centur. Magd▪ 4. c. 3, 14. Col. 114, to 120, 1438, 1439. Nazian∣zen Orat. 2. in Julianum, Am∣bros. Epist. l. 5. Ep. 29. Zo∣zomen l. 5. c. 22. Rush••∣mus, l. 1. c. 28.
• c

  Eusebius, Eccles. Hist. l▪ 8. c. 13. l. 10. c. 8. Eutropi∣us, and Grim∣ston in his Life. Fox Acts and Mo∣numents, vol. 1. p. 113. Bi∣shop Jewels Sermons, p.
• d

  See Eusebius in vita Con∣stantini: Ba∣cons Ad∣vancement of Learning▪ Mr. Edward Wa∣terhouse his Apology for Learning and Learned men.
• a

  Asser Men••∣vensis in his life, Camdens Britannia: Ox∣ford Universi∣tie and Cam∣bridge.
• b

  Suidas in Leone.
• c

  Cha••ion. Chron. l. ••. Alexander Severus.
• Note
• b

  Hoveden, Annal. pars post. p. 601. Mr. selden, ad Eadmerum Notae, p. 173.
• See Peter Martyr, in lib. 2. Regum Commen••. c. 5. p. 240.
• a

  See Mr. Sel∣dens History of Tithes.
• * See John Cannes Voyce p. 27. Mr. Edwards Gan∣grenaes, and Lillyes Ephe∣meris, 1650.
• a

  Quid non Mortalia pec∣••ora cogit AU∣R•• SACRA FAMES.
• a

  In my fresh Discovery of New lights.
• b

  Rev. 3. 9.
• c

  Is this Chri∣stian Gospel Charity consistent with Mat. 5. 43, to 48. c. 10. 9, 10. Rom. 12. 9, 10, 13, 20, 21. c. 13. 7, 8, 9, 10. Ephes. 5. 2. 1 Cor. 13. 1, 2, 3, &c. 1 John 3. 10, to 20. c. 2. 9. 10, 11. c. 4. 20, 21.
• a

  Sleidens Commenta∣ries, l. 9, & 10. See my sword of Christian Magistracy supported, p. 46, 47, &c.
• b

  See Speeds History of Great Britain, Stow, Holin∣shed, and the Survey of London.
• a

  Speeds Hi∣story of Great Britain. The Arraignment of Traytors, 3 Jac. c. 1, 2, 3, 4.
• a

  H••story of Tithes, p. 14, 166, 167, 170, •••• ••75, 127, 128.
• b

  De Nugis C••••••••lium, l. 7. c. 21.
• a

  Ms. and Dr. Tillesley his Anmadversi∣ons upon Mr. Seldens Pre∣face. Animadv. 9.
• d

  Mat. 7. 15, to 15.
• a

  Since the Army-Offi∣cers in 1649. declared in print against Ministers Tithes; these Prognostica∣tors gaided by these All∣ruling Martial earthly Pla∣nets, not the heavenly stars, have predicted their Down∣fall every year, but not before.
• a

  For the year 1651.
• b

  Since that in 1653. and 1654. he con∣tinues in the same strain.
• a

  Matth. 28. 20.
• b

  Rev. 21. 1. Iohn 10. 28, 29.
• c

  Epistle to the Reader, p. 4. and A∣strological Discourse in it towards the end.
• a

  In the Epi∣stle, Astrolo∣gical Ptedicti∣ons, and Monthly Ob∣servations.
• a

  Epistle to the Reader in his Ephe∣nens, 1650, and 1649.
• a

  Cap. 25, & 2••. worthy our most se∣••ious perusal.
• b

  Ibid. p. 204, 185, 186, 234, 235, 236. Which Art Lilly much promotes. See his Epheme∣ris, 1649, 1650.
• a

  Surius Con∣cil. Tom. 4. p. 992.
• b

  A Manife∣station of the folly and bad Spirit of cer∣tain in Eng∣land calling themselves Secular priests, p. 56.
• c

  Rastals Abridgement of Statutes, Tit. Durham.
• a

  See Watsons Quod••ibets, p. 93, 94, 281. Parsons his Manifestation, fol. 61. Wil∣liam Watsons Reply to Par∣sons Libel, fol. 74.
• a

  The Impro∣priations held by them were much more than the 3d. part of all the Parish Chur∣ches of Eng∣land divided into 3 parts, and of greater value than the other 2 parts in Priests and Ministers hands.
• a

  Page 26, to 31, 169, 186.
• a

  In. 2. lib. Regum c. 5. f. 240.
• b

  See 1. & 2. Phil. & Mar. c. 8. 1 Mar. Sess. 2. c. 3. Fox Acts and Mo∣numents vol.
• b

  Gratian Caus. 16. qu. 1, & 7.
• c

  See 1 R. 2. rot. Parl. n. 148. 1 H. 4 n. 48, 100, 141. 6 H. 4. n, 14, 15. 8 H. 4. n. 52. 28 H. 6. n. 53. 33 H. 6. n. 47. 4 Edw. 4. ••. n. 39. 12 ••. 4. n. 6. 1 H. 5. c. 9. 31 H. 6. c. 7. with those Re∣sumptions in former Ages, recorded in Daniels Hi∣story and o∣thers.
• d

  See Canter∣buries Doom, ••. 26, 27, &c.
• b

  The Levell∣ers late print∣ed Funda∣mental Lawes and Liberties. n. 15, 16, 25, 27.
• a

  Speeds Hist. p. 733, &c. 836, 849, 850, 851. Sleidens Comment. l. 7. c. 10.
• b

  1 Tim. 6. 10. Eccles. 5. 10.
• a

  See Nice∣phorus Eccles. Hist. l. 10. Gent. Magd. 4. c. 3. 14.
• b

  Amos 8. 11.
• c

  Ante haec sic existimatum est, speciosa strue••e sapi∣entum esse, & civilis vitae scientium; structa demo∣lire, stultorum & vecordis a∣nimi signa ad posteros trans∣mittere, non erubescenti∣am: Procopi∣us Gothico••ū. l. 3. Grotius de Jure Belli. p. 522.
• d

  De Benesi∣ciis p. 121.
• e

  Gratian Caus. 16. qu. 4. summa Ange∣lica & Rosella, Tit. Sacrilegi∣um.
• f

  Fredericus Lindebrogus Codex Legū Antiquarum. p. 257,
• a

  Fredericus Lindebrogus Codex Legum Antiquarum p. 508, 702.
• b

  Fredericus Lindebrogus Ibid. p. 997, 998. Bochellus Decret. Ec∣cles. Gal. l. 8. Tit. 61. p. 1308.
• a

  Sr. James Semple Sacri∣lege sacredly handled. Sir Henry Spel∣man de non Temerandis Ecclesiis. Mr. Seldens Re∣view. Dr. Selaters Mini∣sters Portion. Summa Ange∣lica, Rosella & Tho. Zeru∣la Tit. Sacrile∣gium: with many more.
• b

  See Wests Presidents, Indictments and Offences▪ Sect 196, 197. p. 127, 128. •• E. 6. c. 12
• c

  Articuli Cleri. 9 E. 2. c. 12.
• Object.
• d

  Grotius De Jure Belli. l. 3. c. 5.
• Answ.
• e

  Exact Col∣lection p. 617. 631.
• f

  Exact Col∣lection p. 730.
• ☜
• a

  Purchas Pil∣grimage l. 6 c. 5, 6. Heylins Microcosm p. 146, 147, 613, 614, 756, 757.
• b

  Lipsius de Triumphis, Heylins Cos∣mography and others.
• a

  Hoveden Annal pars posterior p. 561, to 566. Math. Paris Hist. Angl. p. 127.
• See Sr. John Davis Reports ••. 40, 41, 42.
• a

  Page 75, 76. Hoveden An∣nal. pars post∣erior, p. 600, 601, &c.
• b

  De Jure Bel∣li. l. 3. c. 14. sect. 10, 11, 12. & Annotata, p. 538, 539, 540.
• a

  1 Pet. 4. 12.