AN ANSWER To Some OBJECTIONS OF A
Moderate ENQUIRER.
Robert Snow,
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 satisfied. 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 Ordinances 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 Ordinances,
&c.
and took it out the Way, nailing it to his Cross, Col.
2. 14. From whence the Apostle thus infers,
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 another
(there was the believing
Jew
)
Another esteemeth 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 4
th.
10
th.
and 13
th.
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 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 Observations, and from a shadowy State, should imbondage 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 enter, 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 mentioned, 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 another, 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 Sabbath 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 direct them to the saving of their Souls.
Answer,
In this we are misrepre
ented. We sincerely own, love and regard the Holy Scriptures, believing with the Apostle, that
they were given by Inspiration of God, and are profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, 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 benefit 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 Honour 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 attained 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 Spirit 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 acknowledge the Holy Scriptures to be a true Rule, and proper 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.
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 jeopardy 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 Scripture) 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 back again to
Jerusalem,
he was called before the Church for it,
they that were of the Circumcision contending 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 Jesus 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 glorisied 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 misunderstood Places of Scripture) are offended at us for Suffering 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 Ascension, saying,
This is that which was spoken by the Prophet Joel,
Acts 2. 16. Now at that great and eminent pouring forth of the Spirit it appears the Women were not excluded: For when, after the Ascention, the Apostles and Disciples were returned from Mount
Olivet
to
Jerusalem,
it is said,
These all continued 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 about 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 utterance.
Nor was it thus only at that time, and upon 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 testifies, 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 particularly applies to
Timotheus,
whom he calls
Our Brother and Minister of God, and our Fellow Labourer in the Gospel of Christ,
1 Thes. 3. 2. Which is a clear Evidence 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
Prophesying,
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 dishonoured 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 concluded, 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 intended
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 Prophesyeth, Edifieth the Church,
ver. 4. which plainly shew that by
Prophesying
he meant
Preaching
or
Teaching,
that being the proper means or way of Edifying. 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 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.
Observe 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 Triumphs 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 celebrate 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 Prophetess, did not only give thanks unto the Lord, but spake of Christ to all them that looked for Redemption in
Jerusalem, Luke
2. 38. This was direct
Preaching,
and that
in the Temple.
So that the Women were not enjoyned
silence
under the Law, but were permitted to
Speak.
In the next Place, consider 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 Speaking of the Words of Life and Salvation, not a Speaking as the Spirit of God gives utterance; but speaking disorderly, asking Questions unseasonably, and out of place; not speaking for the Edification of Others, but speaking for their own Information only: 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 Church; but
asking Questions
for their own Satisfaction, 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 interrogate 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 perceive 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
Speaking
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
Timothy,
and probably on the same Occasion.
Let the Woman,
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 Obedience 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 prophesying,
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, multiply Instances of many Women in this Day, whom the Lord hath committed the Word of Life and Reconciliation 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.
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 Attainments. 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 again; 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 himself,
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 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 concerning 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 labour 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 Nations 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 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 Ordinances, as
Baptism,
and the
Six Principles,
that were taught to the first primitive Christians.
Answer.
The Dispensation of the Law was
outward,
and the Ordinances appertaining to that Dispensation were
outward
also: But the Dispensation of the Gospel is spiritual and
inward,
and the Ordinances 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 Dispensation, 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 baptised 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 Water, both by
John,
to whom the Water-Baptism belonged, and by Christ, to whom the Spirit-Baptism 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 baptized 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 Baptism 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
acknowledges 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 Apostle
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 Baptism 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 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
Decreasing
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 Baptism 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.
T. E.
AN ACCOUNT OF TYTHES in General.
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 Canaan,
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 reserved 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 Service, and shut out from their Share in the Inheritance of the promised Land should receive a sufficient 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 beyond its appointed Time and Bounds, it pleased the Divine Wisdom, to subject it to such Ceremonial Circumstances, as plainly rank it amongst those carnal Ordinances (Rites or Ceremonies) which were imposed, 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
Levites,
were to be first offered, by the People, as an
Heave-Offering
unto the Lord. (
The Tythes of the Children 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
a tenth Part of the Tythe. And this your Heave-Offering 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 doubting, that the Tythes, which were given by the People to the
Levites,
and by the
Levites
to the
Priests,
under the Law, had their Dependence on the Ceremonial 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 shadowy 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 concern themselves about Tythes; But let them totally fall as they did the other abrogated Part,
viz.
Offerings,
&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 Simplicity of the Gospel, as to form and model the Church in many things, by and according to the
Jewish
Pattern 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 beginning of the fifth) by some, at first, under the Notion 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 vertually (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:
To uphold any Thing, as still in force, which was to be taken away, and cease at and by the Death of Christ, is to deny that Christ is come and hath suffered in his Flesh for Mankind.
But to receive, or pay Tythes now, is to uphold a Thing, as still in force, which was to be taken away, and cease at and by the Death of Christ:
Therefore to receive, or pay Tythes now, is to deny that Christ is come, and hath suffered in his Flesh for Mankind.
The
Major
must be granted, and the
Minor
I thus prove.
Whatsoever was
a part
of the Ceremonial Law of
Moses,
was to be taken away, and cease at and by the Death of Christ;
But Tythes were a part of the Ceremonial Law of
Moses;
Therefore Tythes were to be taken away, and cease at and by the Death of Christ:
The
Major
here again is unexceptionable; And the
Minor
is thus proved.
Every
Heave-Offering
among the
Jews
was
a Part
of the Ceremonial Law of
Moses;
But Tythes were an
Heave-Offering
among the
Jews,
Num. 18. 24.
Therefore Tythes were
a Part
of the Ceremonial Law of
Moses.
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 receiving them) being
a Part
of the abrogated Ceremonial 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
against 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 paying 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 Consideration 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 ceased, 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 called,
viz.
The unlawfulness of upholding a false Ministry, to perform a false Worship (being it self so 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 Tythes also, which the
Impropriators
claim. Wherefore having premised what is said before concerning Tythes in general, to what Hand, or for what Use soever paid, let us now inquire into those Tythes, which are called
Impropriate.
Of Impropriate
TYTHES.
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, claimed 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 every 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 (whether
Monks, Friers,
or
Nuns
) as they were best affected to. By which means, the
Parish-Priests
(called
Seculars,
) 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 pretending, 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
Parish-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 Convent. 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 Practice,
consonant to that Law: So while those Religious 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 between 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 denying 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
Convocation,
and soon after by
Lords
and
Commons
in
Parliament. 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, Jurisdictions, Privileges, Authorities, Immunities, Profits and Commodities to the said Dignity of Supream Head of the same Church belonging and appertaining. And shall have full Power and Authority, 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, ordered, redressed, corrected, restrained, or amended,'
&c.
By which it is evident, the Intention of the
Parliament
then was to transfer, confer and settle unto 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
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 Revenues, as appendant to that
Supremacy,
followed it; being settled on the King, in the same Session of Parliament, 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 surety 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 under 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 ever, 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-Bishoprick, Abbacy, Monastery, Priory, Colledge, Hospital, Archdeaconry, Deanry, Provostship, Prebend, Parsonage, Vicarage, Chauntry, Free-Chappel, or other Dignity, Benefice, Office, or Promotion 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, Bishoprick, Abby, Monastery, Priory,—Parsonage, Vicarage,'
&c.
Then (after Provisions made for finding out the value of those Spiritual Livings, and for paying, receiving and recovering those
First-Fruits
) 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 aforesaid, that the Kings Majesty, his Heirs and Successors, Kings of this Realm, for more Augmentation 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 Imperial 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 belonging, or that hereafter shall belong to any Archbishoprick, Bishoprick, Abbacy, Monastery, Priory, Archdeaconry, Deanry, Hospital, Colledge, House-Collegiate, Prebend, Cathedral Church, Collegiate-Church, Conventual-Church, Parsonage, Vicarage, Chauntry, Free-Chappel, or other Benefice 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 Supremacy (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 amongst those Religious Orders; Suppressing (as
Herbert,
in his Life, p. 379. relates) the
Observant Fryers
at
Greenwich, Canterbury, Richmond
and other Places, and substituting the
Augustines
in their 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 proceeded 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 dissolved, 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 Chattels, 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 Proceeding, 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 ordering 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 Monasteries, 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, 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 Monasteries, 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 Abbots,
&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 Writings 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 renounced, 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 Religious Houses, with the Revenues thereof, which should there after be dissolved, suppressed, relinquished, forfeited, or given to the King, and which by that Statute are settled on him) he was to hold and enjoy, 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 Governours 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
England.
And as upon that supposed Right (of their being
due to God and Holy Church)
on which the Religious 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
Spiritual
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 Benignity (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, Manors, Lands, Tenements, and among the rest,
Rectories,
&c.
12. But great care was taken to retain, and keep up the Character of
Spirituality,
which had formerly been 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
(Impropriators,
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 Augmentations)
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
Nomine-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 Pensions, or Portions issuing out of those Parsonages, Rectories, or other spiritual Benefices (as they were counted) which the Religious Orders held: for, besides 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
Appropriation
of such Churches, the
Diocaesian
of the Place (or Bishop of the Diocess) shall ordain, according to the value of such Churches, a convenient 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 Endowment of Vicars in the same, made the 15th Year of K.
Ric.
the 2
d
be firmly holden, and put in due Execution:'
I say, besides these, the Stat. of 34 and 35 of
Hen.
8. cap. 19. takes notice,
'That the Arch-Bishops, Bishops, Arch-Deacons and other Ecclesiastical 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 Dissolution of those Houses, been disturbed, and denied of the having, receiving, and gathering of the said Pensions,'
&c.
Whereupon it is, in the said Statute, enacted,
'That if any Person or Persons, being Farmer or Occupier of any Mannors, Lands, Tenements, 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 heretofore lawfully going, answered or paid to any of the Arch-Bishops, Bishops, Arch-Deacons, and other Ecclesiastical Persons abovesaid, do, at any time after the First Day of
April
next coming, wilfully 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 recovery thereof.'
14. By which Statute, all Pensions payable to Arch-Bishops, Bishops, Arch-Deacons, or other Ecclesiastical Person, that had been possessed thereof, at or within Ten Years next before the time of the Dissolution of the Monasteries, out of the Parsonages, Rectories, or Tythes holden by the said Monasteries,
&c.
are confirmed and assured to such Arch-Bishops, Bishops, Arch-Deacons, and other Ecclesiastical Persons 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
Impropriator,
as well as those claimed by the
Priest)
the
Impropriate Tythes
being generally charged, either with some Payment to the
Vicars,
for enlarging of their
Stipends,
or with
Pensions
to the Arch-Bishops, Bishops, 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
Impropriator,
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 expresly, 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.
T. E.
FINIS.