WE received a Paper ſubſcribed by thee, and directed to the Church or People of God called Quakers, &c. Which Paper contains ſome Objections, which (thou ſayſt) thou haſt heard ſpoken againſt us, and wherein thou deſireſt to be ſa⯑tisfied. To which we ſay, It is no ſtrange Thing to us to be ſpoken againſt by the World's Teachers, that being no more than befel the People of God, in the Firſt breaking forth of Chriſtianity in the World, Of whom it was ſaid, Acts 28. 22. As concerning this Sect, we know that every where it is ſpoken againſt. But we are willing to endeavour thy Satisfaction, by Anſwering the Objections.
The Firſt is, You own no Day, either the Firſt or Laſt, as a Sabbath to the Gentiles.
Anſwer: The Sabbath (which was the ſeventh or laſt Day of the Week) was given to the Jews, Ex. 16. 29. Rom. 9. 4. Not to the Gentiles, Pſal. 147. 19, 20. Rom. 3. 19. and was to laſt (as other typical Or⯑dinances [2] were) untill the time of Reformation, Heb. 9. 10. till the Seed ſhould come, Gal. 3. 19. which was Chriſt. ver. 16. the Lord of the Sabbath, Mat. 12. 8. who, in the Fulneſs of time, did blot out the Hand-writing of Ordi⯑nances, &c. and took it out the Way, nailing it to his Croſs, Col. 2. 14. From whence the Apoſtle thus in⯑fers, Let no man therefore judge you (the Saints and faithful Brethren, Col. 1. 2.) in Meat or in Drink, or in reſpect of an Holy Day, or of the New Moon or of the Sabbath Days, Col. 2. 16. which, ſays he, are a Shadow of things to come, but the Body is of Chriſt. ver. 17. Thus was that Sabbath, which was given by God, to his People the Jews, ended and taken away by Chriſt, before the Gentiles were called to be his People. And as for the Firſt Day of the Week, we do not read in the Holy Scriptures, that it is called the Sabbath-Day, or commanded to be kept and obſerved for a Sabbath, as the Seventh Day had been. But, on the contrary, we find the Apoſtle Paul, writing to the Romans, who were Gentiles (though not without ſome mixture of believing Jews amongſt them, as appears, Acts 18. 2.) ſays, One Man eſteems one Day above an⯑other (there was the believing Jew) Another eſteem⯑eth every Day alike (there was the believing Gentile.) Well, what then! Doth he commend the Former of theſe, and condemn the Latter? No but he ſays, Let every Man be fully perſwaded in his own Mind, Rom. 14. 5. And in the 4th. 10th. and 13th. verſes diſſwades them from judging one another about the Obſerving, or not obſerving a Day, as well as about the Eating, or not eating of Meats; and ſeems to lay no more Streſs upon the one, than the other. And if the Drift of the Apoſtle's diſcourſe there be heedfully minded, it will appear that, as he ſets him who believed he might eat all Things, with him that eſteemed every Day a like; and him that eſteemed one Day above another, with him that eat Herbs: So he imputes the Weakneſs to the Latter, ver. 2. and ſets himſelf on [3] the other ſide, ſaying, We then that are ſtrong ought to bear the Infirmities of the Weak, Chap. 15. 1. And he tells the Galatians (which though a Gentile Chureh, had alſo Jewiſh Believers in it) I am afraid of you, leſt I have beſtowed upon you Labour in vain, Gal. 4. 11. Why ſo? Ye obſerve Days and Months, and Times, and Years, ſays he, ver. 10. So jealous was the Apoſtle, leſt any that had been gathered from outward Obſer⯑vations, and from a ſhadowy State, ſhould imbon⯑dage themſelves again in Shadows, and fall ſhort of injoying the Subſtance, which is the true Goſpel Reſt that remains to the People of God, Heb. 4. 9. Which in the next verſe is deſcribed to be, Their Ceaſing from their own Works, as God did from his. Into which Reſt we (ſaith the Apoſtle) that have helieved, do en⯑ter, ver. 3. and in the 11. verſe he preſſes others to labour to enter into that Reſt. Now when the Apoſtle ſays, There Remains a Reſt, it plainly implies that the former Reſt, the outward Sabbatical Reſt, did not remain, but was paſſed away and gone. Nor is it reaſonable to ſuppoſe, that the Reſt here men⯑tioned, which is ſaid to Remain to the People of God, was an outward Bodily Reſting from outward Bodily Labour, on what ſoever Day; both, as that would be but to change one Type or Figure for an⯑other, and, as the entring into this Reſt is ſet forth in the Text, as a Matter of Labour and Difficulty, ver. 11. as it is indeed, yet bleſſed be the Lord, he hath enabled ſome, that have believed in his Name, and ſubjected to his Power, to enter into this Reſt, in this his Day; and many are preſſing after it, as the true, abiding Goſpel-Reſt, which the Legal Sab⯑bath was but a Type or Shadow of.
The 2. OBJECTION is, You deny the Scriptures to be any Rule for Man or Woman to walk by, ſo as to di⯑rect them to the ſaving of their Souls.
Anſwer, In this we are miſrepre [...]ented. We ſin⯑cerely own, love and regard the Holy Scriptures, be⯑lieving [4] with the Apoſtle, that they were given by In⯑ſpiration of God, and are profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſ⯑neſs, that the Man of God may be perfect, throughly furniſhed unto all good Works, 2 Tim. 3. 16, 17. and that they are able to make wiſe unto Salvation, through Faith that is in Chriſt Jeſus, ver. 15. And great be⯑nefit and delight we ſind in them, reading them in the openings of that Divine Spirit, by which they were given forth. We are ſo far from denying them to be any Rule, &c. that we acknowledge them to contain many excellent Rules, Precepts, Doctrines and Inſtructions, directing Man and Woman how to walk, that they may obtain the Salvation of their Souls. Yet we do not ſay (as ſome have done) that the Scriptures are the only Rule, or the chief and principal Rule: becauſe we dare not give the Hon⯑our and Office of the Holy Spirit unto the Scriptures; For the Scriptures themſelves declare, That it is the Office of the Holy Spirit to guide Believers into all Truth, John. 16. 13. And indeed, the true Meaning and Benefit of the Scriptures themſelves is not at⯑tained to in the Reading of them, unleſs the Spirit that gave them forth do open them, and unſeal the Myſteries contained in them. So that the Holy Spi⯑rit is greater than the Scriptures, and therefore we cannot but give the chief Place unto him. For he is able to manifeſt himſelf unto Man, and to lead man into the Way of Salvation, either with and by the Scriptures, or without them, as he pleaſes: But the Scriptures cannot do that without the Operation of the Holy Spirit. Juſtly therefore do we affirm the Spirit of God, to be the Chief Rule, and yet acknow⯑ledge the Holy Scriptures to be a true Rule, and pro⯑per Inſtrument in the Hand of the Spirit, to direct Men and Women how they ought to walk, to obtain Salvation to their Souls, as the Spirit of the Lord makes uſe of the Scriptures to that End.
[5]The 3d OBJECTION is, You deny the Reſurrection of this mortal Body, that this Mortal ſhall not put on Immortality.
Anſwer, In this alſo we are miſrepreſented: We do not deny, but own the Reſurrection of the Dead; Believing, with the Apoſtle, that This Corruptible ſhall put on Incorruption, and this Mortal ſhall put on Immortality, 1 Cor. 15. 54. And indeed, if we did not believe this, we might well ſay (as he did) If in this Life only we have Hope in Chriſt, we were of all Men moſt miſerable, ver. 19. And, Why ſtand we in jeopar⯑dy every Hour, ver. 30. But the Lord knows, and we have openly and ſincerely declared, that we believe and own the Reſurrection of the Dead, according as the Holy Scriptures teſtify concerning it; Which ſay, Thou ſoweſt not that Body that ſhall be, but bare Grain &c. But God giveth it a Body as it hath pleaſed him, and to every Seed his own Body, ver. 37, 38. It is ſown a natural Body; it is raiſed a Spiritual Body, ver. 44. the reaſon of which follows ver. 50. namely, That Fleſh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption. And as we firmly believe this; So we take this to be ſufficient, without being ſo curiouſly inquiſitive as he, who would needs ask, How are the Dead raiſed up? and with what Body do they come? ver. 35. and was called Fool for his Pains, ver. 36.
The 4th OBJECTION is, You ſuffer Women to be your Teachers, that were forbid by the Apoſtle, for he ſays, that they ſhould keep ſilence.
Anſwer, The Jews of old had a ſtrong Perſuaſion (grounded upon ſome miſunderſtood Places of Scrip⯑ture) that the Salvation of God was confined to them, and belonged not at all to the Gentiles. And this Opinion had prevailed ſo far upon them, that even thoſe of them that received the Goſpel could not eaſily ſhake it off. In ſo much that, after Peter had been with Cornelius the Centurion, and was come [6] back again to Jeruſalem, he was called before the Church for it, they that were of the Circumciſion con⯑tending with him, and ſaying, Thou went'ſt in to Men uncircumciſed, and did'ſt eat with them, Act. 11. 2, 3. To whom, having related the Occaſion and Particulars of that Matter, he concludes his Defence thus, For as much then as God gave them the like Gift as he did unto us, who believed on the Lord Je⯑ſus Chriſt, what was I, that I could withſtand God? ver. 17. And in the next verſe it follows, when they heard theſe Things they held their Peace, and glo⯑riſied God, &c. This Anſwer, which the Apoſtle gave in that Caſe, may be ſuitable (we think) for us to give in this Caſe, to ſuch as (from ſome miſunder⯑ſtood Places of Scripture) are offended at us for Suf⯑fering Women to ſpeak in our Aſſemblies, viz. For as much as God hath given them the like Gift as he did unto us, who believed on the Lord Jeſus Chriſt, what are we that we ſhould withſtand God? God, by his Servant Joel, in the Time of the Law, had made this Promiſe, with Relation to the Times of the Goſpel, viz. And it ſhall come to paſs afterwards (or in the laſt Days, as Peter repeats it, Act. 2. 17.) that I will pour out my Spirit upon all Fleſh, and your Sons and your Daughters ſhall prophecy, your old Men ſhall dream Dreams, your young Men ſhall ſee Viſions: And alſo upon the Servants and upon the Handmaids in theſe Days will I pour out my Spirit, Joel 2. 28, 29. (And they ſhall prophecy, adds Peter, Act. 2. 18.) Here was no Diſtinction of Sex made; But this Promiſe of pouring out the Spirit, and of propheſying thereby, is extended as expreſly and fully to the Daughters as to the Sons, to the Handmaids as to the Servants. And this the Apoſtle Peter doth expreſly apply to that great pouring forth of the Spirit upon the Church, at the Pentecoſt immediately after Chriſt's Aſcen⯑ſion, ſaying, This is that which was ſpoken by the Pro⯑phet Joel, Acts 2. 16. Now at that great and emi⯑nent [7] pouring forth of the Spirit it appears the Wo⯑men were not excluded: For when, after the Aſcen⯑tion, the Apoſtles and Diſciples were returned from Mount Olivet to Jeruſalem, it is ſaid, Theſe all con⯑tinued with one Accord in Prayer and Supplication with the Women, and Mary the Mother of Jeſus, &c. Acts 1. 14. The Number of the Names together being a⯑bout an hundred and twenty, ver. 15. And when the Day of Pentecoſt was fully come, they were all with one Accord in one Place, Chap. 2. 1. and in verſ. 3. it is ſaid, the cloven Tongues ſate upon each of them, and they were all filled with the Holy Ghoſt, and began to ſpeak with other Tongues, as the Spirit gave them utterance, ver. 4. Here was no Diſtinction made; no ſhutting out the Women; but all were together, all received the Gift of the Spirit, and began to Speake with other Tongues as the Spirit gave them ut⯑terance. Nor was it thus only at that time, and up⯑on that extraordinary Occaſion, but continued in the Church afterwards. For we read that Philip the Evangeliſt had four Daughters that did Propheſy; Acts 21. 8, 9. Phebe, a Woman, is recommended by the Apoſtle Paul to the Church at Rome, not only as a Siſter, but as a Servant of the Church, Rom. 16. 1. Priſcilla, a Woman, is called by the ſame Apoſtle, My Helper (or Fellow Labourer) in Chriſt Jeſus, ver. 3. Tryphena and Tryphoſa, two godly Women, are ſaluted by him as Labourers in the Lord; And of the beloved Perſis, another Holy Woman, he teſti⯑fies, that ſhe laboured much in the Lord, ver. 12. The ſame Apoſtle, in his Epiſtle to the Philippians, ſays, I intreat thee alſo, true Yoke Fellow, help thoſe Women which laboured with me in the Goſpel, Phil. 4. 3. Which is the Phraſe by which the Apoſtle doth frequently expreſs his own Miniſtry, And which he particu⯑larly applies to Timotheus, whom he calls Our Bro⯑ther and Miniſter of God, and our Fellow Labourer in the Goſpel of Chriſt, 1 Theſ. 3. 2. Which is a clear Evi⯑dence [8] that thoſe Women, that had received the Gift of Propheſy, did miniſter therein to the Edification of the Church, as well as the Men. Nay the Apoſtle Paul, in that very Epiſtle, wherein he is thought by ſome to diſcountenance Womens Preaching, doth give Directions for the Manner of their Preaching or Pro⯑pheſying, viz. That they ſhould do it with their Heads covered. For having firſt ſaid, Every Man praying or propheſying, having his Head covered, diſhonoureth his Head, 1 Cor. 11. 4. He adds, But every Woman that Prayeth or Propheſyeth with her Head uncovered diſ⯑honoured her Head, ver. 5. This puts it out of doubt, that Womens Praying and Propheſying in the Church, was at that Time both lawful and uſual, as well as Mens.
Now, that by Propheſying here is meant Preaching (not barely foretelling Things to come) may not only be inferred from the uſe of the ſame Word in the verſe foregoing, where, being ſpoken of Men, it is granted on all Hands to intend Preaching (and from thence the general practice of Mens Preaching uncovered is defended) but may alſo fairly be con⯑cluded, from the explanation the Apoſtle gives of it, in Chap. 14. ver. 31. where he tells that Church in general, We may all Propheſy one by one that all may learn; Which manifeſts that by Propheſying he in⯑tended Preaching or Teaching, that being the proper way or means of Learning. And in the Beginning of that Chapter, where he prefers Propheſying before Speaking whith Tongues, ver. 1. and 5. he ſays, He that Propheſyeth, Speaketh unto Men, to Edification, and Exhortation, and Comfort, ver. 3. And, He that Pro⯑pheſyeth, Edifieth the Church, ver. 4. which plainly ſhew that by Propheſying he meant Preaching or Teaching, that being the proper means or way of E⯑difying. And therefore, ſeeing he not only allowed Women to Prophecy, but directed and adviſed them how they ſhould perform it Chap. 11. 5. and that in [9] this Place Propheſying and Preaching appear to be one and the ſame Thing, it is unreaſonable to ſuppoſe he denied them the Liberty of Preaching, being gifted and called thereunto. As for thoſe Words of his, 1 Cor. 14. 34. Let your Women keep ſilence in the Churches: ſor it is not permitted unto them to ſpeak; but to be under Obedience, as alſo ſaith the Law. Ob⯑ſerve firſt, that thoſe Words, [as alſo ſaith the Law] relate only to the Womens being under Obedience, not to their keeping ſilence in the Church: For that was never enjoyned them in the Law, but they were permitted to ſpeak in the Congregation; And both Miriam, who was a Propheteſs, did ſing the Tri⯑umphs of the Lord, in the publick Congregation, Ex. 15. 20. 21. And Deborah, who was a Propheteſs, did recount the noble Acts of the Lord, and cele⯑brate his Praiſes in a Triumphant Song, Judges 5. Read alſo what Hanna ſpake in the Houſe of the Lord in Shiloh, 1 Sam. 2. And Anna, who was a Pro⯑pheteſs, did not only give thanks unto the Lord, but ſpake of Chriſt to all them that looked for Redem⯑ption in Jeruſalem, Luke 2. 38. This was direct Preaching, and that in the Temple. So that the Wo⯑men were not enjoyned ſilence under the Law, but were permitted to Speak. In the next Place, con⯑ſider what Speaking it was that was forbidden by the Apoſtle in that Place, 1 Cor. 14. 34. which from his following Words will appear to be, not a Speak⯑ing of the Words of Life and Salvation, not a Speak⯑ing as the Spirit of God gives utterance; but ſpeak⯑ing diſorderly, asking Queſtions unſeaſonably, and out of place; not ſpeaking for the Edification of Others, but ſpeaking for their own Information on⯑ly: for he immediately adds, If they will learn any Thing, let them ask their Husbands at home, ver. 35. Theſe Words [learn and ask] plainly ſhew, that the Speaking here condemned was not a Speaking the Doctrines of the Goſpel for the Edification of the [10] Church; but asking Queſtions for their own Satiſ⯑faction, which they might have done at home, but not there: therefore he adds, For it is a Shame for Women to ſpeak in the Church. And ſo indeed it was, in ſuch a diſorderly manner as they ſpeake, to inter⯑rogate or Catechiſe either the Miniſter, or their Huſbands, openly in the Church; to ask the Meaning of this, or call for an Explanation of that, which might look like a throwing off their Obedience to their Huſband, and muſt needs Occaſion Diſorders and Confuſion in the Aſſembly; which we may per⯑ceive was the Thing that troubled the Apoſtle, and which he laboured to reform: for he ſaid before, God is not the Author of Confuſion, but of Peace, ver. 33. and he concludes the Chapter with this Admonition, Let all Things be done decently and in Order: So that it was the diſorderly Practice of ſome Women in that Church which he reproves, who, it ſeems, when any Thing was ſpoken which they did not underſtand, would interpoſe, and ask Queſtions for information Sake, which was uncomely in them, offenſive and troubleſome to the Congregation. This ſort of Speak⯑ing was not permitted them, but was a Shame to them, and from which they ought to have kept ſilence in the Church. And if they will learn any Thing, ſays he, let them ask their Husbands at home. Of like import are thoſe other Words, of the ſame Apoſtle to Timo⯑thy, and probably on the ſame Occaſion. Let the Wo⯑man, ſays he, learn in ſilence with all Subjection. But I ſuffer not a Woman to teach, nor to uſurp Authority over the Man, but to be in ſilence, 1 Tim. 2. 11, 12. For hence it appears ſtill, that the Occaſion they took of ſpeaking, was under pretence of learning, wherein they took an undue Liberty to ask Queſtions, as if they would catechiſe or teach their Huſbands. But though the Apoſtle would not ſuffer ſuch ſort of Speaking in the Church, as might give Occaſion to any to think that the Women did caſt off the Obe⯑dience [11] they owed, and did uſurp Authority over their Huſbands; nor after ſuch a manner, as might breed Confuſion in the Congregation (for he was ſo watchful againſt that, that he enjoyns the Man to be ſilent in that Caſe, as well as the Woman. If any Man, ſays he, ſpeak in an unknown Tongue,—let one interpret. But if there be no Interpreter, let him keep ſilence in the Church; 1 Cor. 14. 27, 28. Yet we have before ſhewed, that he allowed of Women propheſy⯑ing, and that by Propheſying, he meant Preaching. We have alſo given many Inſtances of Women that laboured in the Work of the Goſpel in that Day; and could, from a living and ſure experience, multi⯑ply Inſtances of many Women in this Day, whom the Lord hath committed the Word of Life and Re⯑conciliation unto, and who, in the quickning Power and Vertue thereof, have ſounded forth the ſame, to the awakening of many that were a ſleep in Sin, and turning of many from Darkneſs to Light, and from the Power of Satan to God, who are now become living Seals of their Miniſtry. Neither would this ſeem ſo ſtrange as it doth to ſome, did they duly conſider, That God is no Reſpecter of Perſons. But that, as, in the old Creation, Male and Female were Created in the Image of God: So, in the new Creation, Male and Female are all one in Chriſt Jeſus, Gal. 3. 28. But, as they that contended with Peter, for converſing with the Gentiles, when they had heard his Defence, held their Peace, and glorified God, ſaying, Then hath God alſo to the Gentiles granted Repentance unto Life, Acts 11. 18. So, we hope they that have taken Offence at us, for ſuffering Women to ſpeak in the Church, when they ſhall have duly and impartially weighed, what is herein offered for their Satisfaction, will hold their Peace (as to any Oppoſition thereunto) and glorify God, ſaying, Then hath God committed unto Women alſo the Word of Reconciliation.
[12]The fifth Objection is, You are a People that have gained Health to your Immortal Souls, and are ſure of Heaven, when the Scriptures ſay, that the Righteous Man falls ſeven times a Day; and the Apoſtle Paul ſaid that Sin was ſtill actually in him.
Anſwer. We do not deſire to boaſt of any Attain⯑ments. Yet we cannot but confeſs, to the Glory of God, and the Praiſe of his Holy Name, that His ſaving Health hath appeared in this his Day, and we (through his Mercy) have taſted of it. Chriſt, the Saviour, is manifeſted in Spirit, and we (through Grace) have felt the healing Virtue of his Divine Life and Power. Through the tender Mercy of our God, the Day-ſpring from on high hath viſited us, and hath given Light to us that ſate in Darkneſs and in the Shadow of Death, and hath guided our Feet into the way of Peace, and hath helped us to make our Calling and Election ſure. As for the Scripture thou mentioneſt, we do not find that the Scripture ſaith, The Righteous Man falls ſeven times a Day; but in Prov. 24. 16. we find it thus written, For a Juſt Man falleth ſeven times, and riſeth up a⯑gain; but the Wicked ſhall fall into Miſchief. And as the Verſe before ſhews the Occaſion of theſe Words, where it is ſaid, Lay not wait, O wicked Man, againſt the Dwelling of the Righteous: ſpoil not his reſting place. So the latter Part of this 16th Verſe [but the wicked ſhall fall into Miſchief] implies, that the juſt Man doth not fall, as the wicked Man does, into Miſchief. And ſeeing all Sin is Miſchief, it ſeems as if the Fall here ſpoken of the juſt Man, were not a falling into Sin, but into ſome outward Calamity or Exerciſe. However the Place ſpeaks nothing of daily or continual falling. Nor do we remember that Paul doth uſe that very Expreſſion concerning him⯑ſelf, viz. That Sin was ſtill actually in him; though we know that he doth, in divers places, run through, as it were, and open the various States and Travels [13] of the Soul; in ſome of which he cried out, O wretched Man that I am, who ſhall deliver, &c! But he reſted not there, but quickly breaks forth into a Rejoycing, and cries out, I thank God, through Jeſus Chriſt our Lord, Rom. 7. 24, 25. And then in the next Chapter, having ſaid, There is no Condemnation to them that are in Chriſt Jeſus, who walk not after the Fleſh, but after the Spirit, he ſays expreſly con⯑cerning himſelf. For the Law of the Spirit of Life in Chriſt Jeſus, hath made me free from the Law of Sin and Death, ver. 2. And again, Thanks be to God, which giveth us the Victory, through our Lord Jeſus Chriſt, 1 Cor. 15. 57. This Victory we preſs after; this Freedom from the Law of Sin and Death, we la⯑bour and travel to attain unto, by a Subjection through Divine Aſſiſtance) to the Law of the Spirit of Life in Chriſt Jeſus.
The 6th Objection is, Why your Teachers perſwade you, that all other People are in a barren and deſolate Condition, and are out of Chriſt.
Anſwer. Our Teachers do not perſwade us ſo; nor do we Judge ſo of all other People: For we our ſelves were gathered out of various Profeſſions, States and Conditions; and ſome of us, who had been ſeeking after the Lord in other Profeſſions, can remember, that before we were thus gathered to this divine Principle of Light, which the Lord hath ſet up, in this his Day, as an Enſign for the Na⯑tions to be gathered unto, and to walk in: we were not wholly barren and deſolate; but had, at Seaſons, ſome touches and taſts of the Vertue of that hidden Life, which we were then Strangers to; the Lord having regard to the Sincerity of our Hearts, and anſwering, in ſome meaſure, the Breathings of our Souls to him; ſo far, at leaſt, as to cheriſh and keep alive thoſe good Deſires which were begotten in us, and to beget in us a greater Hunger and Thirſt after him. And it is not hard to us to believe, that [14] ſo it may be with others at this Day, who have an Integrity to the Lord, though not acquainted with his Outgoings, and Manifeſtations of himſelf in this Diſpenſation of Light and Life: And both our Prayers to God the Father, in and through his Son Jeſus Chriſt, and our Labour and Endeavours, in the Openings of his Love and Life in our Hearts, are, that all theſe, in whatſoever Profeſſion, may be drawn off from all the dry Hills and barren Mountains, and gathered into the true Sheepfold. For we remember our Saviour ſaid, Other Sheep I have, which are not of this Fold: them alſo I muſt bring, and they ſhall hear my Voice; and there ſhall be one Fold, and one Shepherd, Joh. 10. 16. The Lord grant, that none of theſe may miſtake his Voice, or diſobey it.
The laſt Objection is, You deny all outward Ordi⯑nances, as Baptiſm, and the Six Principles, that were taught to the firſt primitive Chriſtians.
Anſwer. The Diſpenſation of the Law was out⯑ward, and the Ordinances appertaining to that Diſ⯑penſation were outward alſo: But the Diſpenſation of the Goſpel is ſpiritual and inward, and the Or⯑dinances appertaining to this Diſpenſation are of a ſpiritual Nature. The Baptiſm with Water was John's, and came up under the Diſpenſation of the Law, nor did properly belong to the Goſpel Diſ⯑penſation, though for a time, by Condeſcention, continued, as Circumciſion, and ſome other Legal Rites, were. And this was that Baptiſm which Paul ſays Chriſt ſent him not to baptize with, 1 Cor. 1. 17. But the Baptiſm of Chriſt, the true Goſpel-Baptiſm, that by which the true Believer is bap⯑tiſed into Jeſus Chriſt, Rom. 6. 3. and buried with him into Death, ver. 4. The one Baptiſm, Eph. 4. 5. is the Baptiſm with the Holy Ghoſt and with Fire, and is plainly diſtinguiſhed from the Baptiſm with Wa⯑ter, both by John, to whom the Water-Baptiſm [15] belonged, and by Chriſt, to whom the Spirit-Bap⯑tiſm belonged. For John ſaid, I indeed baptize you with Water unto Repentance; but he that cometh after me is mightier than I, whoſe Shoos I am not worthy to bear: He ſhall Baptize you with the Holy Ghoſt and with Fire, Mat. 3. 11. And Chriſt, as Luke records a little before his Aſcention, ſaid, John truly bap⯑tized with Water, but ye ſhall be baptized with the Holy Ghoſt not many days hence, Acts 1. 5. which was the Promiſe of the Father, ver. 4. delivered by Chriſt to his Apoſtles and Diſciples, juſt before his parting from them, Luke 24. 49. Let it therefore be fairly conſidered, 1. That the Diſpenſation of the Goſpel is Spiritual, and therefore the Ordinances belonging to it ſhould be ſo too. 2 That in Mat. 28. 19. (From which place the Commiſſion for Water-Baptiſm is uſually fetched) there is no mention of Water. 3. That Baptiſm with Water is no where in Scripture called Chriſt's Baptiſm. 4. That Bap⯑tiſm with Water is frequently called John's Baptiſm. 5. That the Baptiſm with the Holy Ghoſt is called Chriſt's Baptiſm. 6. That the Apoſtle Paul acknow⯑ledges but One Baptiſm, Eph. 4. 5. which cannot be ſuppoſed to be that with Water, ſince then he muſt exclude the Baptiſm of the Spirit. 7. That the A⯑poſtle Peter, ſpeaking of the Baptiſm that ſaves, ſays expreſly, It is not the putting away the Filth of the Fleſh, 1 Pet. 3. 21. (which it is the Property of Water to do) as if he had ſaid, The Baptiſm which now ſaves us is not Water-Baptiſm. 8. That Bap⯑tiſm with Water is no where expreſly commanded in Scripture, as it would doubtleſs have been, had it been intended by Chriſt for a Goſpel Ordinance. 9. That tho' it was ſometimes uſed after Chriſt's Aſcention, yet that cannot authorize the uſe of it now, any more than of Circumciſion, and other Legal Ordinances, which, in Condeſcention to the Weakneſs of Believers in that Day, were alſo uſed [16] after Chriſt's Aſcention, yet are confeſt by all not to be in force now. For John, as himſelf ſaid, was to decreaſe, Joh. 3. 30. which related to his Miniſtry or Diſpenſation, not to his Perſon. Now a De⯑creaſing implies a growing leſs, or wearing away by degrees, not all on a ſuddain; or at once; and therefore no wonder, if his Water-Baptiſm was continued for a time, even after Chriſt's Baptiſm of the Holy Spirit took place. But as Chriſt's Baptiſm was to increaſe, ſo John's was to decreaſe, till Chriſt's came to be all in all, and John's Water Bap⯑tiſm wholly to give place. Let theſe things, we ſay, be duly weighed, and we hope we ſhall not be blamed, for leaving the Baptiſm of John, and cleaving to the Baptiſm of Chriſt.
As for the Six Principles thou mentioneſt, ſeeing thou haſt not declared what they are, it cannot be expected we ſhould ſpeak to them at this time. But we recommend to thee that holy divine Principle of Light wherewith Chriſt lighteth every Man that cometh into the World, Joh. 1. 9. In which Light the Nations of them that are ſaved ſhall walk, Rev. 21. 24. And we heartily deſire thou mayſt walk therein.
THE only Command from God, that we read of in Holy Scripture, for the Payment of Tythes, was given by Moſes, to the People of Iſrael, in the time of the Levitical Law. Then God firſt reſerved to himſelf the Tythe of the Land of Ca⯑naan, Lev. 27. 30. Which he did for this reaſon, that, intending to take the Tribe of Levi more peculiarly into his Service (as he did, Numb. 3. 6. in ſtead of, or in exchange for all the Firſt born of Iſrael, ver. 12. 13. and 45. and Chap. 8. ver. 18. Having before re⯑ſerved and appropriated the Firſt born to himſelf, Ex. 13. 2.) he might beſtow thoſe Tythes on the Levites, for and towards the Maintenance of that whole Tribe, as a Reward for their Service in the Tabernacle of the Congregation, Numb. 18. 21. 31. and in lieu of, and Compenſation for, their Part or Share of and in the Land of Canaan, which thereupon they were expreſly cut off from, ver. 20, 23, 24.
2. Now although it was grounded on a Principle of Moral Juſtice and Equity, that the Levites, thus engaged in a continual Attendance on a publick Ser⯑vice, and ſhut out from their Share in the Inheritance of the promiſed Land ſhould receive a ſufficient [18] Maintenance from them, for whom they performed that Service, and who enjoyed their Part of the Land: Yet the aſcertaining of the Quot a of that Maintenance to the exact proportion of a Tenth Part of the Increaſe of the Land, was not grounded on Moral Juſtice, but had its dependence on the Ceremonial Law, adapted and limited to the Polity of that Diſpenſation and People only. And that it might not be extended be⯑yond its appointed Time and Bounds, it pleaſed the Di⯑vine Wiſdom, to ſubject it to ſuch Ceremonial Cir⯑cumſtances, as plainly rank it amongſt thoſe carnal Ordinances (Rites or Ceremonies) which were impoſ⯑ed, but till the Time of Reformation, Spoken of Heb. 9. 10. For as God appointed the Levites to be offered for a Wave-Offering, by Moſes, in the Name and on the behalf of the Children of Iſrael, when he ſaid to Moſes, Thou ſhalt bring the Levites to the Tabernacle of the Congregation, and thou ſhalt gather the whole Aſſembly of the Children of Iſrael together; And thou ſhalt bring the Levites before the Lord, and the Children of Iſrael ſhall put their Hands upon the Levites: And Aaron ſhall offer (in the Margin Wave) the Levites before the Lord, for an Offering (in the Margin, Wave-Offering) of the Children of Iſrael; that they may execute the Service of the Lord, Num. 8. 9, 10, 11. So the Tythes, which were aſſigned for the Maintenance of the Le⯑vites, were to be firſt offered, by the People, as an Heave-Offering unto the Lord. (The Tythes of the Chil⯑dren of Iſrael, which they offer as an Heave-Offering unto the Lord, I have given to the Levites, &c. Numb. 18. 24.) And even the Tythes of thoſe Tythes, which the Levites were to yield unto the Prieſts, were to be offered, by the Levites, as an Heave-Offering to the Lord, before the Prieſts might have them. Thus ſpeak unto the Levites (ſaid God to Moſes) and ſay unto them, When ye take of the Children of Iſrael the Tythe which I have given you from them for your Inheritance; Then ye ſhall offer up an Heave-Offering of it for the Lord, even [19] a tenth Part of the Tythe. And this your Heave-Offer⯑ing ſhall be reckoned unto you, as though it were the Corn of the threſhing Floor, &c. Thus ye alſo ſhall offer an Heave-Offering unto the Lord, of all your Tythes, which ye receive of the Children of Iſrael: And ye ſhall give there of the Lord's Heave-Offering to Aaron the Prieſt, ver. 26, 27, 28. This makes it evident, beyond doubt⯑ing, that the Tythes, which were given by the People to the Levites, and by the Levites to the Prieſts, un⯑der the Law, had their Dependence on the Ceremo⯑nial Law, as that Prieſthood had; And were to ſtand no longer than that Law and that Prieſthood ſtood: Which was but till Shiloh came, and by the Offering of himſelf once for all, had put an end to all the ſha⯑dowy Offerings under that Law.
3. This the Author of the Epiſtle to the Hebrews, did ſo well underſtand, that he poſitively declared, that the Levitical Prieſthood being changed, there was made of Neceſſity a Change alſo of the Law, (of that Law, by which that Prieſthood and the Maintenance of it had ſtood) See Heb. 7. 12. And 'tis alſo evident from Scripture and Primitive Antiquity that neither the Apoſtles themſelves, nor (for ſome ages after them) any of the Chriſtians, did meddle with, or at all con⯑cern themſelves about Tythes; But let them totally fall as they did the other abrogated Part, viz. Offer⯑ings, &c. and of the Ceremonial Law of Moſes.
4. But after that the Myſtery of Iniquity, which in the Apoſtles time began to work (2 Theſ. 2. 7.) had wrought to that Degree amongſt ſome Chriſtians, and had drawn them ſo far from the Purity and Sim⯑plicity of the Goſpel, as to form and model the Church in many things, by and according to the Jewiſh Pat⯑tern amongſt other Ceremonial Parts of the Jewiſh Religion, which had been aboliſhed by the Coming and Death of Chriſt. Tythes were preached up again (about the latter end of the fourth Century, and be⯑ginning of the fifth) by ſome, at firſt, under the No⯑tion [20] of Alms and Charity (becauſe part of the Tythes under the Levitical Law, were appointed for the Maintenance of the Fatherleſs, the Widow and the Stranger, Deut. 14. 28, 29.) And by others, as then ſtill due by the Moſaic Law, which had required them to be paid to the Levitical Prieſthood. Which Plea afterwards (Corruptions increaſing in the Church, and in thoſe eſpecially who were called the Church-Men, or Clergy) more and more prevailing, the Payment of Tythes was re-introduced, as due by thoſe Levitical Laws, which had been given to the Iſraelites of old. And upon that Bottom, Tythes have ſtood, been claimed and the Claim defended unto this Day.
5. Now, not only he that thus claims, and receives Tythes; but he that conſents to, and complies with ſuch Claim, by paying Tythes thus brought in, and thus claimed, doth thereby implicitly, and vertu⯑ally (at leaſt) deny that Chriſt has put an End to the Ceremonial Law of Moſes, and conſequently that he is come, and hath ſuffered in his Fleſh for Mankind. And that this may appear as plain as is poſſible, I ſhall draw the Matter into an Argument, thus:
The Major muſt be granted, and the Minor I thus prove.
The Major here again is unexceptionable; And the Minor is thus proved.
6. By this it appears, that without regard had of the Perſon to whom, or the Uſe for which Tythes are paid, the paying of Tythes (as well as the re⯑ceiving them) being a Part of the abrogated Ceremo⯑nial Law of Moſes, imports a denyal of the Coming, and Death of Chriſt. Hence it is, that Tythes have been, and are commonly called Antichriſtian, or a⯑gainſt Chriſt. And hence hath riſen that ſaying (often uſed not only by our antient Friends, but by ſome of the Martyrs long before) viz. He that pays Tythes, doth thereby deny that Chriſt is come in the Fleſh. That Concluſion could not have been drawn, from the pay⯑ing of Tythes to a wrong Miniſtry, or for a wrong uſe only, though ſuch Payment be evil: Nor could any thing juſtify that Inference, but the Conſidera⯑tion that Tythes, depending on the Ceremonial Law of Moſes, which muſt of Neceſſity and in courſe fall, and ceaſe when Chriſt ſuffered; the paying of Tythes carries in it a ſuppoſal, that that Law is not yet cea⯑ſed, but is ſtill in force: and conſequently that Chriſt, whoſe Death muſt needs have ended it, is not yet come, nor has yet ſuffered in his Fleſh for Mankind.
7. That other Objection, not leſs weighty than common againſt paying Tythes to the Clergy, ſo call⯑ed, viz. The unlawfulneſs of upholding a falſe Mi⯑niſtry, to perform a falſe Worſhip (being it ſelf ſo [22] clear and plain, that it needs no illuſtration) I ſhall, in this Diſcourſe, no further meddle with, than to obſerve in my way, how far it may affect thoſe Ty⯑thes alſo, which the Impropriators claim. Wherefore having premiſed what is ſaid before concerning Tythes in general, to what Hand, or for what Uſe ſo⯑ever paid, let us now inquire into thoſe Tythes, which are called Impropriate.
THAT theſe Tythes, which are claimed by the Impropriators, are of the ſame Nature, and ſtand originally on the ſame Root and Ground, on which the other Tythes ſtand, which are claimed and exacted by the Prieſts, is evident from hence, that they were all heretofore, theſe as well as thoſe, claim⯑ed by, and paid to ſome or other of the Romiſh Clergy, or their Appendices, the Religious Orders (ſo called) and upon the ſame Foot. That is, Theſe Impropriate Tythes were paid to thoſe Religious Orders or Houſes, as being due to God, by vertue, of the Levitic-Law; as well as the other Tythes were paid to the Pariſh-Prieſts, on the ſame ſuppoſed Right, from the ſame Law. But how theſe Ththes came to thoſe Religious Houſes firſt, and how afterwards from them to the Impropriators, is next to be inquired.
Until the Lateran Council (ſo named, becauſe it was holden in the Pope's Palace at Rome, called the Lateran) in the Year 1215. It was in the choice of eve⯑ry Man to give his Tythes to what Church he pleaſed, ſo he gave them to ſome Church. And even after that Council, the Popes, as Heads of that Church, by their diſpencing Power, did give leave to ſuch as would ſue, and pay for it, to give their Tythes from the Pariſh-Prieſt, to ſuch Order of Religious People (whe⯑ther Monks, Friers, or Nuns) as they were beſt affected to. By which means, the Pariſh-Prieſts (called Seculars,) [23] and thoſe of the ſeveral Religious Orders (called by a general Title, Regulars) being left to ſcramble, as they could, for maintenance, the Regulars (mendicant Fryers, and others) ſwarming in all Places, and pre⯑tending, at leaſt, to greater Sanctity, and Auſterity of Life, than the Pariſh-Prieſts, prevailed with the People, either living or dying, to give not only very conſiderable Eſtates in Lands, but alſo the Tythes of other Lands, and of whole Pariſhes, from the Pa⯑riſh-Prieſts, to their Religious Houſes or Convents.
The Tythes, or Parſonages, ſo given, were then called Appropriations, becauſe they were appropriated to this, that, or the other Religious Houſe or Con⯑vent. And I have read, that there were in England about 3845 Parſonages thus appropriated. And as Tythes were then held to be due to God and holy Church; and thoſe Religious Orders were reputed a part of that Church: So the Tythes, as well as the Lands thus given them, were continued to them, and poſſeſſed by them, till that general Storm aroſe, in K. Henry 8. his time, which overturned thoſe Religious Houſes and Orders together. And here, by the way, it may be noted, That while thoſe Religious Houſes ſtood, a great part of the Lands which had been given to them, were, by Papal Authority, exempted from paying Tythes: Whence it is, that many of thoſe Eſtates, which had belonged to thoſe Religious Houſes, remain diſcharged from the Burden of Tythes ſtill.
As Tythes were ſet up here on the Authority of the Levitic Law, and in imitation of the Jewiſh Pra⯑ctice, conſonant to that Law: So while thoſe Reli⯑gious Houſes ſtood, and the Pope's Power prevailed here, not only the Seculars or Pariſh-Prieſts, but all thoſe Regulars who received Tythes, were bound to pay the Tenths out of the Tythes they received to the Head of their Church, the Pope as the Levites, under the Ceremonial Law, were required to do to the Prieſts.
But after that K. Hen. 8. (upon a Quarrel be⯑tween [24] the Pope and him, about his Divorce from his firſt Queen Catharine, which he earneſtly deſired, and the Pope would not grant) fell off from the Pope (though not from Popery: For after that, he retained the moſt pernicious Doctrines of the Romiſh Church, contained in the ſix Articles, and burnt ſome for de⯑nying them) he threw off the Pope's Supremacy here, and aſſumed it to himſelf; declaring himſelf, and being declared, firſt by the Clergy in their Convoca⯑tion, and ſoon after by Lords and Commons in Parlia⯑ment. The only Supream Head in Earth of the Church of England. This was done by the Statute of 26 Hen. 8. c. 1. And therein it is enacted. ‘'That the King, his Heirs and Succeſſors, Kings of this Realm, ſhall be taken, accepted and reputed the only Supream Head in Earth of the Church of England. And ſhall have and enjoy, annexed and united to the Imperial Crown of this Realm, as well the Title and Stile thereof, as all Honours, Dignities, Praeeminences, Ju⯑riſdictions, Privileges, Authorities, Immunities, Pro⯑fits and Commodities to the ſaid Dignity of Su⯑pream Head of the ſame Church belonging and ap⯑pertaining. And ſhall have full Power and Autho⯑rity, from time to time, to Viſit, Repreſs, Redreſs, Reform, Order, Correct, Reſtrain and Amend all ſuch Errors, Hereſies, Abuſes, Offences, Contempts and Enormities whatſoever they be, which by any manner of Spiritual Authority and Juriſdiction ought, or may lawfully be reformed, repreſſed, or⯑dered, redreſſed, corrected, reſtrained, or amended,'’ &c. By which it is evident, the Intention of the Parliament then was to transfer, confer and ſettle un⯑to and upon King Henry all the Powers, Profits and Privileges, which had been before ſuppoſed to be in, or belong to, or had been enjoyed or exerciſed by the Pope, while he was received as Supream Head of the Church.
6. And therefore, as the Pope, while he retained the [25] Supremacy here, had the firſt Fruits (which are the Profits of every Spiritual or Eccleſiaſtical Living for one Year, upon the advancing of any Eccleſiaſtical Perſon, to ſuch a Living; and alſo the Tenths, that is the tenth Part of all the Tythes: So theſe two Reve⯑nues, as appendant to that Supremacy, followed it; being ſettled on the King, in the ſame Seſſion of Par⯑liament, wherein the Supremacy was veſted in him. The Words of the Statute, 26 H. 8. c. 3. relating to the firſt Fruits, are theſe. ‘'That for the more ſure⯑ty of Continuance and Augmentation of his High neſs Royal Eſtate, being not only now recognized (as he always indeed hath heretofore been) the only Supream Head in Earth, next and immediatly un⯑der God, of the Church of England, but alſo their moſt aſſured and undoubted natural Soveraign Liege Lord and King, &c. It may therefore be enacted and ordained by, &c. That the King's Highneſs, his Heirs and Succeſſors, Kings of this Realm, ſhall have and enjoy from time to time to endure for e⯑ver, of every ſuch Perſon and Perſons, which at any time after the firſt Day of January next ſhall be nominated, elected, perfected, preſented, collated or by any other means appointed to have any Arch-Bi⯑ſhoprick, Abbacy, Monaſtery, Priory, Colledge, Hoſpital, Archdeaconry, Deanry, Provoſtſhip, Prebend, Parſonage, Vicarage, Chauntry, Free-Chap⯑pel, or other Dignity, Benefice, Office, or Pro⯑motion Spiritual, within this Realm, or elſwhere within any of the King's Dominions, of what Name, Nature, or Quality ſoever they be, or to whoſe Foundation, Patronage, or Gift ſoever they belong, the Firſt-Fruits, Revenues and Profits for one Year of every ſuch Arch-Biſhoprick, Biſhop⯑rick, Abby, Monaſtery, Priory,—Parſonage, Vicar⯑age,'’ &c. Then (after Proviſions made for finding out the value of thoſe Spiritual Livings, and for paying, receiving and recovering thoſe Firſt-Fruits) [26] the Settlement of the Tenths (that other part of the Pope's Revenue) upon the King, follows, in the ſame Statute, in theſe Words.
‘'And over this, be it enacted by Authority a⯑foreſaid, that the Kings Majeſty, his Heirs and Succeſſors, Kings of this Realm, for more Augmenta⯑tion and Maintenance of the Royal Eſtate of his Imperial Crown and Dignity of Supream Head of the Church of England, ſhall yearly have, take, enjoy and receive, united and knit to his Impe⯑rial Crown for ever, one yearly Rent, or Penſion, amounting to the value of the Tenth Part of all the Revenues, Rents, Farms, Tythes, Offerings, Emoluments, and of all other Profits as well called Spiritual as Temporal, now appertaining or be⯑longing, or that hereafter ſhall belong to any Archbiſhoprick, Biſhoprick, Abbacy, Monaſtery, Priory, Archdeaconry, Deanry, Hoſpital, Col⯑ledge, Houſe-Collegiate, Prebend, Cathedral Church, Collegiate-Church, Conventual-Church, Parſonage, Vicarage, Chauntry, Free-Chappel, or other Be⯑nefice or Promotion Spiritual, of what Name, Nature, or Quality ſoever they be, within any Dioceſs of this Realm, or in Wales,'’ &c. And ſo goes on to direct the time, place and manner of Payment of theſe Tenths, with the Penalty for non-payment.
Thus were theſe two great Pillars of Papal Su⯑premacy (Firſt Fruits and Tenths) transferr'd from the Pope, (the old Head,) to the King, (the new Head of the Church,) to ſupport and maintain that Headſhip in him, as they had done before in the Pope. Which Eccleſiaſtical Headſhip the King was no ſooner poſſeſſed of, than he began to exerciſe it a⯑mongſt thoſe Religious Orders; Suppreſſing (as Her⯑bert, in his Life, p. 379. relates) the Obſervant Fryers at Greenwich, Canterbury, Richmond and o⯑ther Places, and ſubſtituting the Auguſtines in their [27] Places. ‘'Which he did (ſays Herbert there) for the finding out how his People would take his Deſign of putting down Religious Houſes:'’ To which he pro⯑ceeded the next Year, beginning with the leſſer Sort, and ſuppreſſing all thoſe Monaſteries, Priories and other Religious Houſes of Monks, Canons, and Nuns, which had not in Lands, Tenements, Rents, Tythes, Portions, and other Hereditaments, above the clear yearly Value of two hundred Pounds. By which means 376 of thoſe Religious Houſes being diſſolv⯑ed, a Revenue of above thirty thouſand Pounds a Year, beſide an hundred thouſand Pounds in Money raiſed yb ſale, at low Rates, of the Goods and Chat⯑tels, of thoſe Houſes (a Sum not ſmall in that Age) came to the King, for ſupport of his Eccleſiaſtical Supremacy.
The Statute, which countenanced this Proceed⯑ing, is the 27. of Hen. 8. cap. 28. And a new Court, called the Court of Augmentations, was then erected and ſettled by Parliament, for receiving and order⯑ing theſe new acceſſional Revenue: the Act for which, in our printed Statute Books, is ſet before that for the Suppreſſion of thoſe leſſer Monaſteries. But though that, for Suppreſſing thoſe Monaſteries, be, by an Hyſteroſis, ſet after that for eſtabliſhing the Court of Augmentations; Yet it muſt have been made before it: For it is recited in it.
In that Statute, 27 Hen. 8. 28. for ſuppreſſing thoſe ſmaller Monaſteries, mention is made of Mo⯑naſteries, Abbies, and Priores, which, within one Year before the making of that Statute, had been given and granted to the King by any Abbot, Prior, Abbeſs or Prioreſs, under their Convent-Seal, or that otherwiſe had been ſuppreſſed, or diſſolved. All which were, by that Statute confirmed to the King, and to all thoſe, unto whom the King either then before had conveyed, or then a [...]ter ſhould convey any Part or Parts thereof; 'To hold to them in like Manner, [28] Form, and Conditions, as the Abbots, Priors, Abbeſſes, Prioreſſes' and other chief Governors of any religious Houſes, which had the ſame, might or ought to have had if they had not been ſuppreſſed. For upon the King's falling (as was noted before) upon the Obſervant Fryers at Greenwich, and other places, ſome of the more conſiderate of the Abbots, Priors, &c. Seeing the Storm ariſing, which then threatned, and ſoon after brought Deſtruction on thoſe Orders, thought it better Policy to comply with the times, and ſurrender upon Terms, in hopes to ſave ſomething, than hold out to the laſt (as many did) and loſe all.
10. And indeed, the ſuppreſſing of thoſe 376 leſſer Mo⯑naſteries, ſtruck ſo great a Fear into the greater, that the Statute made four Years after (31 Hen. 8. cap. 13.) whereby the Reſt of the Religious Houſes were given to the King, recites, ‘'That divers and ſundry Ab⯑bots, &c. of their own free and voluntary Mind, ſince the fourth of Feb. in the 27 of his Reign, had by due Order of Law, and by their ſufficient Writ⯑ings of Record, under their Convent and common Seals, ſeverally given, granted and confirmed to the King his Heirs and Succeſſors for ever, All their ſaid Monaſteries, Abbeys, Priories, &c. and all the Mannors, Lord-ſhips, Lands, Tenements, Tythes, &c. to them belonging; and had voluntarily renounc⯑ed, left and forſaken the ſame.'’ And therefore, in the ſaid Statute it is enacted, ‘'That the King ſhall have, hold, &c. All ſuch late Monaſteries, &c. and all the Sites, Circuits, Manners, Lands, Tenements, &c. thereunto belonging.'’ In the ennumeration of the Particulars whereof, (which are many) Tythes, Parſonages, appropriate, and Vicarages are expreſly mentioned. All which (as likewiſe all other Religi⯑ous Houſes, with the Revenues thereof, which ſhould there after be diſſolved, ſuppreſſed, relinquiſhed, for⯑feited, or given to the King, and which by that Sta⯑tute are ſettled on him) he was to hold and enjoy, [29] in as large and ample Manner, and Form, as the late Abbots, &c. had held or of right ought to have held, the ſame, in Right of their ſaid late Monaſteries, &c.
11. From hence this Obſervation ariſes. That ſince thoſe Religious Orders did hold the Tythes which they poſſeſſed, upon the ſuppoſed Right of their being due to God and Holy Church, which they held themſelves, and were by others holden to be a part of; and the King received thoſe Tythes and Parſonages (amongſt the reſt of the Revenues of the Religious Houſes) as well thoſe that were reſigned to him by the Govern⯑ours of thoſe Houſes themſelves, as the reſt which by Act of Parliament he took, upon the ſame Right on which thoſe Religious Orders had holden them: He alſo muſt hold them upon that ſuppoſed Right of their being due to God and Holy Church; which he then held himſelf, and was holden by all, both Clergy and Laity, to be the only Supream Head of here in Eng⯑land. And as upon that ſuppoſed Right (of their be⯑ing due to God and Holy Church) on which the Reli⯑gious Houſes held them, they paſſed them from thoſe Houſes to the King, as ſupream Head of the Church: So on the ſame ſuppoſed Right (of their being due to God and Holy Church) they paſſed from the King, as ſupream Head of the Church, to thoſe (whether Spiri⯑tual or Lay Perſons) unto whom the King granted them. For they ſtuck not long in the King's Hand: But he, of his own meer Motion, Liberality and Be⯑nignity (as the Statute in the 33d Year of his Reign, cap. 39. relates) had by that time freely given and granted, &c. unto divers and ſundry of the Lords and Nobles, as well Spiritual as Temporal, and unto divers and many other Perſons and Bodies politick, &c. divers and many ſundry Honours, Caſtles, Ma⯑nors, Lands, Tenements, and among the reſt, Re⯑ctories, &c.
12. But great care was taken to retain, and keep up the Character of Spirituality, which had formerly been [30] ſtamped upon thoſe Rectories, Parſonages, and other Revenues by Tythes, into what Hands ſoever they were paſſed. And therefore, by the Statute of 32 Hen. 8. cap. 7. in caſe of with-holding, or denying to pay the Tythes, all Perſons claiming them (Impropria⯑tors, as well as Prieſts) are reſtrained from ſuing in the Temporal Courts, and limitted to the Eccleſiaſtical or Spiritual Courts only, for the Recovery of them.
And that they might ſtill have Dependence upon the Supremacy, care was taken, from the firſt, by the Statute of 27 Hen. 8. cap. 27. That none of theſe Eſtates, which then had come, or ſhould come, from any of thoſe Religious Houſes to the King, ſhould paſs from him by Grant to any Perſon whatſoever, without an expreſs Reſervation of a Tenth. And in a ſubſequent Statute (33 Hen. 8. cap. 39.) complaint being made that, altho' out of thoſe Grants, which the King had made to ſundry Perſons, of Honours, Caſtles, Mannors, Lands, Tenements, Rectories, &c. (which were under the Survey of the Court of Aug⯑mentations) the Tenths had been reſerved; yet the Perſons unto whom ſuch Grants had been made, though they had quietly enjoyed and taken the Iſſues and Profits of thoſe Lands, Rectories, &c. had not paid the reſerved Rents to the King: Proviſion was made in that Statute, by ſeveral Forfeitures and No⯑mine-Poenae's to enforce the Payment thereof.
Nor was Care taken of the Eccleſiaſtical Head (the King) only, but of the Eccleſiaſtical Members (the Clergy) alſo: Many, if not moſt, of which had Pen⯑ſions, or Portions iſſuing out of thoſe Parſonages, Re⯑ctories, or other ſpiritual Benefices (as they were counted) which the Religious Orders held: for, be⯑ſides that upon the increaſing of thoſe Appropriations, whereby the Pariſh Prieſts were pinch'd, there had been Proviſion made early, in the time of K. Richard the Second, for the Vicars, as well as for the Poor; the Statute of 15 Ric. 2. 6. directing, ‘'That, upon the [31] Appropriation of ſuch Churches, the Diocaeſian of the Place (or Biſhop of the Dioceſs) ſhall ordain, according to the value of ſuch Churches, a conve⯑nient Sum of Money to be paid, and diſtributed Yearly, of the Fruits and Profits of the ſame Churches, to the poor Pariſhioners; and alſo, that the Vicar be well and ſufficiently endowed.'’ Which Statute (ſo far, at leaſt, as concerned the Vicars) was afterwards confirmed by another Statue of 4. Hen. 4. cap. 12. which expreſly ordains, ‘'That the Statute of Appropriation of Churches, and of the Endow⯑ment of Vicars in the ſame, made the 15th Year of K. Ric. the 2d be firmly holden, and put in due Exe⯑cution:'’ I ſay, beſides theſe, the Stat. of 34 and 35 of Hen. 8. cap. 19. takes notice, ‘'That the Arch-Bi⯑ſhops, Biſhops, Arch-Deacons and other Eccleſia⯑ſtical Perſons, of both Provinces of Canterbury and York, having formerly, in right of their Churches received out of the late Monaſteries, &c. divers Penſions, and other Profits, had after the Diſſoluti⯑on of thoſe Houſes, been diſturbed, and denied of the having, receiving, and gathering of the ſaid Pen⯑ſions,'’ &c. Whereupon it is, in the ſaid Statute, enacted, ‘'That if any Perſon or Perſons, being Far⯑mer or Occupier of any Mannors, Lands, Tene⯑ments, Parſonges, Benefices, or other Hereditaments of any of the ſaid late Monaſteries, &c. by the King's Gift, Grant, Sale, Exchange, or other wiſe, out of which any ſuch Penſions, &c. have been here⯑tofore lawfully going, anſwered or paid to any of the Arch-Biſhops, Biſhops, Arch-Deacons, and o⯑ther Eccleſiaſtical Perſons aboveſaid, do, at any time after the Firſt Day of April next coming, wil⯑fully deny the Payment thereof, Then it ſhall be lawful for the ſaid Arch-Biſhops, Biſhops, Arch-Deacons, or other Eccleſiaſtical Perſons aforeſaid, being ſo denied to be ſatisfied and paid there of, &c. to proceed in the Eccleſiaſtical Courts, for the re⯑covery thereof.'’
[32] 14. By which Statute, all Penſions payable to Arch-Biſhops, Biſhops, Arch-Deacons, or other Eccleſiaſti⯑cal Perſon, that had been poſſeſſed thereof, at or within Ten Years next before the time of the Diſſo⯑lution of the Monaſteries, out of the Parſonages, Re⯑ctories, or Tythes holden by the ſaid Monaſteries, &c. are confirmed and aſſured to ſuch Arch-Biſhops, Bi⯑ſhops, Arch-Deacons, and other Eccleſiaſtical Per⯑ſons ſtill.
15. So that, upon the whole, beſides what hath been ſaid of Tythes in general, with reſpect to the Judaizing, and denying of Chriſt, by the paying thereof (which extends alike to all Tythes, thoſe claimed by the Impro⯑priator, as well as thoſe claimed by the Prieſt) the Im⯑propriate Tythes being generally charged, either with ſome Payment to the Vicars, for enlarging of their Stipends, or with Penſions to the Arch-Biſhops, Bi⯑ſhops, Arch-Deacons, and other Eccleſiaſticks: all ſuch of them as are ſo charged, come under the ſame Objection, that is made againſt paying to the Prieſt, viz. The upholding of a falſe Miniſtry, to perform a falſe Worſhip. And if any Impropriation may be ſuppoſed to be free from all thoſe Charges: yet all Impropriators, as well as Prieſts, being bound to pay the reſerved Tenths to the King, as Supream Head of the Church (which were wont before to be paid to the Pope, while he was owned for Head of the Church) the paying of Tythes to an Impropria⯑tor, is a Recognizing, and acknowledging of a Man (Bad or Good, Popiſh or Proteſtant, as it happens) to be the only Supream Head on Earth of the Church Which is to ſet an Human Head to a Spiritual Body: and to diveſt and deprive our Lord Jeſus Chriſt of his undoubted Right, who the Apoſtle ſays expreſ⯑ly, is the Head of the Body, the Church, Col. 1. 18. And that not of Man's making or appointing; but God (ſaith the Apoſtle) hath given him to be the Head over all things to the Church, which is his Body, Epheſ. 1. 22, 23.