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order_n	church_n	people_n	power_n	2,379	5	4.8524	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77137	A defence and justification of ministers maintence by tythes. And of infant-baptism, humane learning, and the sword of the magistrate; which some Anabaptists falsely call four sandy pillars, and popish foundations of our ministry and churches. In which tythes are proved to be due by divine right to the ministers of the gospel. All common objections answered, and divers cases of conscience humbly proposed: with a light to clear them. / In a reply to a paper sent by some Anabaptists to Immanuel Bourne, late pastor of the church in Asheover in the county of Derby: now preacher to the congregation at Waltham in the county of Leicester. With a short answer to Anthony Peirson's great case of tythes, &c.	Bourne, Immanuel, 1590-1672.	1659 (1659)	Wing B3851; Thomason E1907_1	92,679	184

Ages but this was still a time when the Church was subject to persecution and dangers and many poor and so a necessity to live in Societies as the people of God did in those dayes a full answer you have in my Justification of Tythes to belong to Christ and his Ministers Hom. 23. ad Epist 1. a Cor. ● in cap. 16 Ambros Tom. 5. Serm. in Ascenti Domini by Divine right and yet all places were not in like condition even in those times Now Sir you proceed forward and bring in Hierom and Chrysostome who you say did press payment of Tythes and Ambrose Bishop of Millan about the year 400 after Christ pressed the payment of Tythes Anthony Peirson's case And page 5. Augustine say you in Sermon de tempore in Tom. 10. This is the just custome of the Lord that if thou dost not give the Tenth to him thou shall be called to the Tenth thy self And after Decimae ex debito requiruntur tythes are required as due debt you add Leo Severine and Gregory Mr. Bourn's answer Thus you have now alledged divers Antients who do not only declare for payment of tythes but for payment of them by Divine right or as a duty Gregory's judgement was that the tenth of all was to be given to God as many others and truly any man that rightly considers the Histories of the Church and what is written by the Antients may see clearly that howsoever in the beginning and dangerous times tythes were not pressed for weighty Reasons as I have shewed in my Defence page 44 yet so soon as ever the Church came to a settlement and they were more free from persecution tythes were preached and pressed and payed as a duty not as alms or liberal devotions as you would make men believe Anthony Peirson's case Again page 6. he affirms that from the opinions of these and other antient Fathers who took their ground as he thinks from the Law tythes were brought into the Church but not received as a general Doctrine that Tythes ought to be payed till about 800 years after Christ Mr. Bourn's answer First how know you that these antient Fathers took their ground out of the Law that Tythes ought to be pay'd as if it had been the Levitical Law only why might they not take their ground long before that Law even from that payment of Tythes by Abraham to Melchizedeck the Priest of the most high God and from Jacobs Vow and what Christ spake and his Apostles writ in the Gospel and Epistles especially that to the Hebrews chap. 7. I am sure some of the Fathers do alledge arguments from divers of these See my Book pag. 59 60 61 62 c. and so it might be from a light to the conscience that Tythes are Gods part and Christs right for maintenance of his worship and service hence might press the payment of them For what you say that the Doctrine was not received till the 800 year certain it doth not appear but the contrary for many Writers before that time did assert the payment of Tythes and that as a due yea by Divine right as I have declared in my Defence of Tythes read my Book with Doctor Slater and Doctor Tilseley his Animadversions on Mr. Seldens History and others Anthony Peirson's case In his 7. page and following he endeavours to prove That Tythes belonged to the Poor above 800 900 1000 years after Christ and that the Clergy was not to use them as their own and people had more willing mind to give them for the poor than the Priests but after in the year 1274. there was a Law that people should not give them at their pleasures but to the Church this by Pope Gregory Mr. Bourn's answer I answer that before that time there were amongst the people divers things out of order it was some reason till Ministers of the Gospel were setled people should have more liberty to pay their Tythes where they pleased but yet they were paid and due to be paid long before that time and that Law was good by whomsoever it was made That Tythes should be payed to the Church where Ministers were setled to preach the Gospel or to be pay'd to them for their labour in the Word and Doctrine which was most agreeable to the Divine Institution Peirson's Case Now page 8 9. c. Peirson brings History to witness payment of Tythes I shall not trouble the Reader saith he with a relation of Joseph of Arimathea coming into Brittain sent by Phillip the Apostle in the Reign of Arviragus as History reports he about the year 600 of Augustine the Monk who came and preached the Gospel in this Land and when they had brought a great part of the Nation to the Faith they began to preach up the old Romish Doctrine that Tythes ought to be paid c. Mr. Bourn's answer For answer I desire the Reader to observe he relates indeed the story of Joseph Arimathea coming into Brittain to preach the Gospel but he leaveth out the History of that gift of Gleab lands in those dayes at Glassenbury for the maintenance of them that preached the Gospel yet he confesseth that when the people were converted to the Faith then they pressed the payment of Tythes this saith he about 600 years after Christ and yet he saith they began to preach the old Romish Doctrine that Tythes ought to be pay'd I would ask first how old the doctrine of payment of Tythes was at Rome 600 years after Christ if it was an old doctrine within 600 years after Christ certain then it was in or near the Primitive times as indeed it was in some places long before the Pope or the universal Bishop of Rome was born for Origen speaks of the payment of Tythes who lived near the Primitive times about 200 after Christ as I have shewed in my Justification of Tythes read page 59 60. Secondly I demand why old Romish Doctrine for Hierom was not Bishop of Rome and yet he approveth of Tythes and Augustine Bishop of Hippo in Alexandria and divers in other places in those times writ of Tythes as due to be paid and due by divine Right but he would fain make Tythes Romish that he might make them odious though they were thought by the Lord the best way to maintain his servants for his worship and service and indeed are Gods right and Christs right for the maintenance of his Ministers to the end of the world Anthony Peirson's case Anthony Peirson goeth on page 9. c. As concerning Laws saith he for Tythes in the year 786. of a King of Merceland and Elswolph King of Northumberland made Decrees that those two Kingdoms should pay Tythes And Ethelwolf King of the West Saxons in the year 855. made a Law that the Tythe of all his own Land should be given to God and he tells us out of the History that at that time the Nation being under heavy pressure by

all It is Christ's priviledge to receive tythes not to pay tythes therefore Melchisedec's and Christ's Priesthood is far more excellent then Aaron's or Levi's Priesthood or their order Fourthly The Apostle taketh another Argument from the Law of Ordination of each Priesthood Melchisedec's and Aaron's and so of Christ's and Aarons This vers 15 16 17. Because Christ who ariseth another Priest after the order or similtude of Melchisedec he is made not after the Law of a carnal commandment the Levitical Law which is ended Psa 110.4 but after the power of an endless life Thou art a Priest for ever after the order of Melceisedec Therefore as Melchisedec did so doth and may Christ receive tythes for they are Gods part and Christ's part as Heir to God his Father and so tythes are rightly yea by Divine right due to Christ And thus you see there is nothing in the New Testament in all these places in which tythes are mentioned by which God the Father may be proved to have given away tythes from Christ his Son the Lord of his Church and of his Servants in the Ministery of the Gospel nor in which Christ hath released his right to any or disposed of it to any but to his Ministers for their labor in his service in the Gospel Therefore whatsoever the erring Anabaptists or Quakers speak to the contrary to their seduced Disciples Tythes are the Lords still and will be to the end of the world But some Quakers or Anabaptists it may be will object further Object 4 If we grant that Tythes are the Lord Christs yet what proof is there that they are the Ministers of Christ now in the New Testament Christ doth not name Tythes with any command to give them to his Ministers and Ambassadors where find we any such thing in the New Testament I answer Answer Although Christ doth not name Tythes by a particular command to pay them to his Ministers yet he doth by himself and by his Spirit in the Apostles command as much in substance as if he had named Tythes or challenged his right in them for the maintenance of his servants in the work of the Gospel For first Mat. 10.7.8 Luk. 10.1 2 3.4 c. If we read the manner of Christs Commission or sending those his Disciples to preach the Gospel as it is recorded Mat. 10. and Luk. 10. Christ sends them forth as laborers into his harvest and he giveth them a charge to take no purse nor scrip nor silver nor brass no provisi on for maintenance but to eat and drink what was set before them and he giveth the reason For the laborer is worthy of his meat and worthy of his hire or reward for his labor Now I demand the Question Whose laborers are Christ Ministers are they not Christs and who should pay them their wages or give reward or maintenance for their labor in preaching and publishing the Gospel is it not Christ and out of whose substance or estate should Christ pay his Workmen is it not our of his own If not why then did not Christ give them provision with them when he sent them out to preach the Gospel but sends them to the people of the world many of which would not receive them and wisheth them to receive of the people whither they came for their maintenance Certainly it is not that Christ would take any thing from others that was none of his own to pay his workmen with but to teach us that Christ had a part a portion and inheritance in the peoples hands the Tythes the Lords reserved part and out of this his own part Christ expected his Disciples his Preachers of the Gospel should be maintained and threatens those who should refuse to give his servants entertainment Luk. 10.11 If any receive you not saith Christ shake off the dust of your feet against them And it shall be easier for Sodom and Gomorrah in the day of judgment then for that man or that woman or that city that refuseth Christs servants or denieth them that part which the Lord Christ appoints them for their just and due maintenance Witness our Saviour himself Luke 10.10 11. 2. Again Rom. 15.26 27. the Apostle Paul holdeth forth this as a duty That to those that communicate spiritual things it is the peoples duty to communicate carnal things to them Rom. 15.26 Thus between the Jews and the Gentile and thus between the Ministers of Christ and the people for the reason is the same The Ministers communicate spiritual things in the preaching of the Gospel therefore the people are debrors to them and it is their duty to communicate temporral or carnal things such as are for the comfortable livelihood of Christs Ministers And if it be the peoples duty then it is a debt they owe to Christ and to his servants and if they owe it to God and to Christ then it is Gods none of theirs And what is held forth to be Gods special part or portion for maintenance of his service and servants Mal. 3. Heb. 7. but the tenth part the Tythes which were and are Gods and Christs as noted before 3. The same Apostle A compatatis 1 Cor. 9 proveth by divers arguments from divers comparisons that there is a part due to Gods faithful Ministers laborers for Christ in the Gospel Thus vers 7. 1. From a Soldier 1 Tim. 6.12 2 Tim. 23. Jud. v. 4. And why noticceive their pay due from Christ for the same 1 Cor. 3.6 7. From a Soldier Who goeth a warfare at any time at his own charges Gods Ministers are soldiers for Christ to defend the truth of the Gospel against all enemies to contend for the faith once given to the Saints 2. Again Who planteth a vineyard and eateth not of the fruit thereof Gods Ministers are planters And wherefore should they not eat of the fruit for their labor feed on Gods part which he hath reserved the Tythes for their maintenance 3. Act. 20 28 Who feedeth a flock and eateth not of the milk of the flock Gods Ministers are Shepherds and wherefore should they not eat of the milk of the Flock why should not Gods tenth be for their nourishment 4. The like arguments taken from the husbandman and other laborers and these grounded upon the law the law of God nature or reason vers 8 9. Say I these things of my self saith he saith not the law also the same For it is written in the law of Moses Thou shalt not muzzle the mouth of the oxe that treadeth out the corn Den. 25.4 1 Cor. 3.9 10. Doth God take care for oxen or saith he it altogether for our sates For our sakes no doubt this is written that he that ploweth should plow in hope and he that thresheth in hope should be partaker of his hope Gods Ministers are Gods husbandmen and laborers Gods people are Gods husbandry And good reason Gods laborers should partake of the

and his Ministers by Divine right and this was two hundred years before the Pope or Antichrist of Rome was born But I might go on with a long Catalogue of antient Writers to the rising of Antichrist yea and since that Antichrist of Rome did exalt himself and give evidence from many godly men in several ages who have witnessed and confirmed by divers arguments the Divine right of Tythes as due to Christ's faithful Ministers in the Gospel by Divine right But I commend those that desire to see many more testimonies D. Tillesley in his Animad on M. Seldens hist of Tythes to that excellent Catalogue composed by learned Dr. Tillesley wherein he produceth about Threescore witnesses that assert the Divine right of Tythes or give arguments to that purpose That they have been and ought to be so paid And I might add the judgement of the godly learned of later times But these before Antichrist's time are sufficient to witness Tythes are not Antichristian nor any popish invention whatsoever the Quakers or Anabaptists or others imagine to the contrary But when did Antichrist arise Object 1 Joh. 2.18 may some demand Doth not St. John say there were many Antichrists in his time 1 John 2.18 I answer It is true the Apostle doth witness that there were then many Antichrists and so there are now many Antichrists many adversaries to Christ and his Ministers now in the world Those malignant Quakers who plot and labor the overthrow of the Gospel established Ministery what are they but the spawn of Antichrist Rev. 16.13 and creeping frogs out of the mouth of the Beast of the Dragon and the false Prophet But the Apostle in the same Chapter and the same verse 1 Joh. 2.18 he spake of another Antichrist that Antichrist that principal Antichrist whom St. Paul describes 2 Thess 2.3 4. The man of sin the son of perdition who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God or as if he were God we may say suffering himself by his flatterers to be called God as some Popes have done that scarlet coloured Beast full of names of Blasphemy As Jewel against Harding proveth to whom the ten Kings give their power and strength to fight against the Lamb Christ as Antichrist and the whore of Babylon is decyphered Rev. 17. Rev. 17.1 2 c. This Antichrist did not arise until about six hundred years after Christ Gregory the Great 600 years after Christ We read of Gregory the Great who was Bishop of Rome about the year six hundred that he foretold whosoever he was that should take unto him the name and title of Universal Bishop he was either Antichristus or praecursor Antichristi Antichrist or the forerunner of Antichrist and this was fulfilled in his next Successor Boniface the Third For when that peremptory proud Centurion Phocas Phocas killed Mauritius the Emperor about 600 years after Christ The papacy began as the great Autichrist had wickedly and treacherously killed his Lord and Master the Emperor Mauritius then Boniface the Third being Bishop of Rome by the countenance of the Murderer Phocas did take upon him that Antichristian name and title of Universal Bishop So fulfilling the the Prophesie of Gregory the Great his Predecessor And this pride of papal dignity his successors imbrace as well as he then laboring by all means to exalt the Papacy yet many hundred years after yea and to this day God preserved some holy men to preserve the Truth and to defend Gods right and the right of his servants As in the days of Ahab and Jezabel God had seven thousand in Israel which had not bowed the knee to Baal Divers Councils confirmed and good Laws were enacted to maintain the Divine right of tythes I shall omit the Councils and give you an antient Law or two for this purpose First King Ethelstan a King of this land about nine hundred and thirty years after Christ by the advice of his Council at that time I do command all my chief Officers saith he in all my Kingdom in the name of the Lord that first of my own proper estate they give the tenth to God as well in my living goods as in the dead fruits of the earth and the same he requires his Bishops Aldermen and others to do Thus he doth as out of conscience acknowledge Gods due And that Law of King Edward the Confessor The Laws of K. Edw. the Confescited pag. 224. 1050 years after Christ who lived about a thousand and fifty years after Christ six hundred years since De omni decima garba Deo debita est ideo reddenda c. Of all the corn the tenth sheaf is due to God and therefore to be paid And if any one hath a flock of Mares he is to give the tenth Foal and if he have but one or two he shall give for every one a penny and he that shall have many Kine he shall give the tenth Calf and he that hath but one or two he shall give for every one a half-penny And he that maketh cheese let him give God the tenth and if he make none then the milk the tenth day likewise the tenth Lamb the tenth Fleece and of Bees the tenth of the profit and so of lesser Tythes of Boss Gardens and other things And this Law you see doth witness Tythes due to God by divine right many hundred years since to let pass Statutes made of later years but I cannot pass over that of Sir Edward Coke that learned Judge and famous Oracle of the Law who affirms That in the very body of the antient Common Law of England Tythes are due Jure Divino by Divine Right and we have declared they were so judged for the first six hundred years after Christ and after that again until the time of King Edward the Confessor about a thousand and fifty years after Christ When the Pope would appropriate Tythes to Abbies ben began the opinion that Tythes were not due by Divine Right the same opinion continued in the Church But after that the Popes of Rome began to be more politick to maintain their own greatness by enlarging the maintenance of their Abbots Monks and Fryers in the Monasteries of several orders devised to maintain the Popes great ness not content with those Lands which out of fair pretence were given to them by men and women religiously Gratian c. 3 q. 2. Leo 4. Cited by D. Carleton in Tythes examined and some superstitiously affected but seeking also to get the Tythes from the particular Parish Ministers to whom they were antiently setled as their proper right which was done in part by Dionysius Bishop of Rome about two hundred and seventy years after Christ Mr. Hanmer his Cronography pag. 577. Jo Canne his second voice from the Temple which was many