to be payde at all I answere therefore to this obserue also by the way that first here is very slender euidence brought either to proue that there was any such right of Priesthood as he speakes of at that time or that Abraham and Iacob were Priests by th t right as hath already bin shewed for as for Abraham though he saith that he was a first-borne but proues it not and saith also that the forme of offering his sonne Isaac iustifies him to be a Priest Yet the Iewes account him a Priest in the offering of his sonne no otherwise then as I shewed before by that fiction of theirs in translating the Priesthood from Melchisedek to Abraham and so R. Chaskuni testifieth on Gen. 22.2 and offer him there for a burnt offering c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He said in the presence of the Lord of the world can there be a sacrifice without a Priest to which he answered I haue appointed thee already to be a Priest as it is said the Lord swore and will not repent c. Psal 110. And for Iacob's Priesthood Baal Haturim on Gen. 28. writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. To put on garments is twice in the Masoreth here viz Gen. 28.20 and in Leuit. 21.10 which teacheth that Iacob was the high Priest as it is in Bereshith Rabbah The blessed Almighty said to Michael Thou hast made Iacob my high Priest to haue a blemish Levit 21.18 for he halts vpon his thigh as sure as thou liuest thou must be faine to be the high Priest aboue in his roome this is it that he saith will giue me bread to eat and cloathes to put on that he will confirme to me the Priesthood which I haue bought of Esau These words though strange in the literall sense yet may be in some sort admitted in a figuratiue and spirituall application for Iacob and all the Priests on earth were lame and had all of them some one blemish or other to stayne them and therefote Heb. 7.27 The high Priests of the Law were dayly to offer vp sacrifice first for their own sinnes and then for the sinnes of the people But our Michael that fights against the Dragon Rev. 12.7 Dan. 12.1 Our high Priest which is most perfect is aboue and makes intercession for vs for such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners and made higher then the Heauens Heb. 7.26 But gtant that Abraham and Iacob were after a sort Priests as our author would haue them at that time when they payde their Tithes and so also in that respect types of Christ that was in their loynes and is the true high Priest and the first-borne of euery creature Coloss 1.15 Yet in the action it self of paying tithes they did nor represent Christ but the Church and people of God that pay Tithes to Christ represented in Melchisedek And this is noted by Bucanus de peccato quaest 19. Cùm Levi dicatur decimatus in Abraham quia fuit in lumbis Abrahae Heb. 7.9 quomodò non etiam Christus in Adam peccasse dicitur Resp Quia non est communi more ratione seminali de semine viri natus sed de spiritu sancto conceptus ideo à peccato originali eiusque reatu liber exemptus extitit Sicut nec in Abrahae lumbis decimatus fuit sed in Melchisedechi persona repraesentatus ut aeternus sacerdos non decimas dans sed accipiens Christ did not pay Tithes in the loynes of Abraham as Levi did but was represented in the person of Melchisedek as an eternall Priest not giuing but receiuing Tithes Therefore in this relation betwixt Priest and people Christ in the person of Melchisedek stands for the Priest and Abraham for the people And to this purpose S. Augustine on Iohn 3. writes thus Abraham Isaac Iacob tres patres populus unus tres patres in quibus figurabatur populus And after In populo Iudaeorum figuratus est populus Christianorum And therefore say the Iewes Abraham was first called Abram pater Syriae and after the promise Abraham pater multarum gentium as Iarchi writes on Gen. 17. and Bechai on Deut. 26. fol. 30. And in the Talmud in Massech Beracoth cap. 1. fol. 13. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. father of all the world both Iewes and Gentiles that belieue Therefore Abraham in paying Tithes to Melchisedek was herein a Type and patterne to all his posterity for Ramban on Gen. 36.43 saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The actions of the Patriarches and the accidents that hapned to them had relation to their seed And the same author and Bechai also on Gen. 12. doe exemplifie this in diuers particulars And on Gen. 14. they make the foure Kings there named to signifie the foure Monarches of the world And speaking there also of Abraham's tithing he confirmes this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. And this was a signe to Abraham that there should be the house of God and thither his seed should bring the tithes there they should blesse the Lord. Which is in like manner verified in the example of Iacob that vowed Tithes whereof saith Mercer on Gen. 28.22 Et hoc tam pro se quà m pro posteris suis vovet Hee vowed not only for himselfe but for his posterity Agreeing herein with R Bechai and Chaskuni saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Iacob's vow was a patterne for future generations No other expresse mention is of Tithes before Moses his time vnlesse with the Iewes you dreame that the Leviticall Law was written before the Creation And yet by his leaue the Iewes alledge another text before Moses time from whence they teach that as Abraham and Iacob so also Isaac payeth tithes Gen. 26.12 Afterward Isaac sowed in that land and found in the same yeare an hundreth measures or an hundreth fold by estimation Whereupon saith Iarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Our Doctours say that this measuring was for the Tithes And Ramban likewise on the same place confirmes it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. They write concerning the hundreth measures that the measuring thereof was for the Tithes and there he addeth further That the Patriarches were liberall in giuing their Tithes to the Priests of the Lord as to Shem and Heber and their Disciples If any thinke this collection of theirs hath not sufficient ground or warrant from the Text though this be granted yet hereby appeares that the tradition of their auncestors and their opinion concurres in this that all the Patriarches in their time did duly pay their tithes to the Priests Againe the booke of Iob is supposed to haue bin written before Moses time and the Iewes in the Talmud in Baba Bathra cap. 1. fol. 15. among other opinions say that Iob liued in the time of Iacob Aben-Ezra and Iarchi on Iob 1. say he descended of
AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN'S HISTORY OF TITHES By STEPHEN NETTLES B. of Divinity PROV 3.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 9. Honour the Lord with thy riches and with the first fruits of all thine encrease 10. So shall thy barnes be filled with abundance and thy presses shall burst with new wine AC OX AT OXFORD Printed by IOHN LICHFIELD WILLIAM TVRNER Printers to the famous Vniuersity 1625. TO THE RIGHT WORSHIPFVLL DOCTOR PRIDEAVX Rector of Exceter Colledge His MAIESTIE'S Professour in Divinity and Vice-Chancellour of the Vniversity of Oxford Reuerend and worthy Sir THE combination of zeale and learning wherewith God hath honourd You the loue You beare to the Hebrew studies and the cause handled in this litle tract together with the manifold fauours You haue pleased to vouchsafe me being as yet vnknowne vnto You haue beene the Allectiues to this small remembrance whereby coveting to shew my thankefulnesse I first offer vnto you the first fruits of these my poore indeauours And albeit comming now to write in this manner after the diuers treatises of tithes already extant I know it is but litle that can either be performed or expected from me in this subiect yet as the Iewes in gathering their fruits in Haruest beside their oblations and tithes had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 19.9 Deut. 24.19 20. i. the corner of the field the gleaning and the forgotten sheafe which were assigned to the vse and benefit of the poore so in some respect may I judge these scattered slender and poore Collections to be much of the like nature and therefore desiring to cast my mite into the treasury of the Church I present them vnto You in hope that as You haue already afforded them Your fauourable Construction so You will please also to assist them so farre as truth requires with your willing and able protection And thus beseeching the Almighty to blesse You and Your worthy labours to his glory and the good of the Church I take my leaue and rest Your Worships in all Christian duty to be commanded STEPHEN NETTLES Lexden May 4. 1625. THE PRAEFACE WHereas diuers Treatises haue bin published heeretofore in way of answer to the Booke intituled The History of Tithes it may be after this long silence it will now seeme strange and be thought a worke altogether vnseasonable and superfluous either to write or speake any more of that subiect Notwithstanding because the Historian himselfe and many others led rather with affection then judgement doe still much magnifie among the rest the Iewish part of that History as though some hidden matters of importance were involued therein I hope it shall not be offensiue to any sith this passage as yet hath not bin scanned if I as another witnes in the same cause endeauour only to bring in some evidence not yet explained that may helpe to vnfold cleare sundrie doubts and questions in this kind For albeit the Author of the History in the Praeface thereof offring it to the triall of the most censorious examination with a challenge against all opponents in his poëticall phrase Si falsa est accingere contra c. doth thereby insinuate that he hath written nothing but infallible truth And though also the authoritie of the Iewish Writers against the divine right of the Church in Tithes be alleaged with much confidence and ostentation and receiued also with great applause and more then ordinary approbation yet let praejudice and partiality with other sinister respects be laid aside and I make no doubt but there will appeare as much defect and errour euen in this part of the History as in any other whatsoeuer and that the writings of the Iewes though we depend not on them because in many things they are vaine and fabulous yet take them as they are being truly related will afford more grounds of proofe for the diuine right of Tithes then either hath as yet from them or can bee shewed against it I did wish expect that a more able workeman would haue vndertaken this taske and therefore these papers of mine which long since haue bin viewed and censured were neither at the first intended nor after hastened to the Presse But seeing in all this time I heare of no other discourse of this nature either performed or promised I haue at length yeelded to the desire and perswasion of such as might command me to publish this the rather because not long after the first appearing of the History I did in a publike Sermon take exception against diuerse parts thereof which being distastefull to some hearers I thought it did concerne me for better satisfaction aswell to the Eye as to the Eare to justifie with my pen what I avouched in the Pulpit and the same together with other obseruations to present to open view the intendment whereof ayming at nothing else but manifestation and confirmation of truth I am not carefull neither doe I thinke it needfull for this attempt to make any long apology Hauing therefore thus much praemised in way of Praeface I now passe forward vnto our purpose AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN his History of Tithes SECT 1. THere are two things for which this History being duely examined doth discouer it selfe worthy to be taxed The first is the wresting of holy Scriptures against their true sense The other the boasting of Iewish Rabbines without any soundnesse or shew of reason for the Author as it seemeth bearing no good affection either to Priest or payment of Tithes when he would draw a text of Scripture to his purpose he doth vsually garnish and set it forth with the expositions of the Iewes and that in generall termes as though he had them all at his fingers ends and all of them were on his side when as notwithstanding it will appeare that sometimes none rightly vnderstood sometimes insteed of all only one is cited as on that Text Levit. 27.30 Also all the tithe of the land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. The History saith cap. 2. pag. 13. The Iewes apply this Scripture to the second Tithe The Iewes are here propoūded in generall yet there is none quoted but Salomoh Iarchi Cap. 2. pag. 16. So on Deut. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith this place of the yeare of tithing is interpreted by the common glosse of the Iewes by the yeare of one Tithe c and yet none is cited but Salomoh Iarchi notwithstanding when Salomoh Iarchi speaks any thing that may seeme to make for the diuine right of tithing then his testimony is curtol'd contradicted as is plaine in the very beginning of the History Gen. 14.20 And Abraham gaue him tithe of all that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that he had as the ordinary glosse of Salomoh Iarchi there
the sonnes of Nachor Abraham's brother and so saith Chaskuni on Gen. 25. Origen in the beginning of his Commentary on Iob saith that Moses was the Interpreter of the booke of Iob out of Syriacke into Hebrew and the Iewes in effect say as much as R. Levi Ben Gershon in his praeface to the booke of Iob and Aben-Ezra on Iob 2. And generally by most he is held to be more ancient then Moses Now the Iewes interpret diuers sentences in his booke to be vnderstood of Tithes Iob 31.38 If my land cry against me or the furrowes thereof complaine together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that I haue not brought out my Tithes as was meet saith Iarchi So Iob 24.19 Drought heat cōsume the snow waters The Chalde Paraphrase explains it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Because they haue neglected the setting forth of the Tithe in the appointed time thereof in the heat of summer therefore the waters of the raine and snow are restrained fromt them And so they expound this text in the Talmud Massech Shabath cap. 2. fol. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Through the sinne of omission of oblations tithes the heauens are shut vp and restrained from sending downe deawe and raine and men runne about to seeke their food and find it not as it is said Iob 24.19 Drought and heat c. But on the contrary if they duly pay their Tithes they are blessed as in Malachi 3. Bring all the Tithes c. And thus far the Talmud By this therefore it is apparent in the iudgment of these Writers that it was no rare thing but common and vsuall both among Iewes and Gentiles to pay Tithes that also before Moses time As for the dreame of the Iewes that the Leviticall Law was written before the Creation Dauid Chimki saith it is a dreame to them that know not the true interpretation of it which he explaineth on Esai 22.11 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. Our Doctours say that seuen things were created before the world was created and they are these Paradise and the Law and the righteous and Israel and the Throne of Glory and Ierusalem and Messiah the sonne of Dauid But the meaning of this tradition is not saith he as the common sort of learners vnderstand it but that they were in potentia to be created or in intention before the world was created because these things are the perfection or end of the creation of the world And Iarchi here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Before he created the World Ierusalem and the Sanctuary came into his thought And Mercer on Gen. 1. takes it in the same sense saying Saue in part Rabbi Eliezer Hagadol 1. Magni qui magnae est apud illos autoritatis parte 3 afferunt septem ante orbem conditum creata 1. meo iudicio quae in mente divina essent ab aeterno nam ante mundi exordium alioqui creatum nihil esse potuit propriè loquendo Inter ea Messiam commemorant Moses Ben Maimon in Pirke Avoth cap. 6. fol. 12. speakes to this point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Law is one of God's possessions Prov. 8.22 The Lord hath possessed me in the beginning of his way because the creation thereof was before the World for when it came into his thought to create the World he said it shall be established by reason of the Law And R. Bechai writes also of this on Deut. 34. fol. 243. Therfore by the Law written before the Creation they meane written in the Tables of God's diuine knowledge and of his eternall purpose and decree Aben-Ezrah on Esai 41.13 feare not I will helpe thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The praeterperfect tense is put here for the future and the reason is because all decrees that are to come are with God accounted as if they were And againe because time past and time to come are only in respect of the Creatures and not in respect of the Creator who is actus purus And hence it is that R. Bechai on Levit. 12. page 141. saith that man was the first of Gods Creatures in intention but the last in creation But I wil not spend too many words about a dream and yet a man would thinke that a grand Rabbi who so earnestly vrgeth the authority of these Writers against vs in other places should know the true meaning of his own masters and acquaint vs aswell with their interpretations as with their dreames But grant that the Iewes and these that are their followers doe oftentimes tell vs many dreames yet this one thing they teach plainly without dreaming that though the Law was not written before Moses time yet the Patriarches knew the Law and kept it and taught it their Children also before Moses time as Ramban declareth on Gen. 26.5 and Bechai on Gen. 48.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. It seemes to me according to the iudgment of our Doctors that our father Abraham learned the whole Law by the holy Spirit exercised himselfe therein and also taught it his children And so he speakes in the same place of Iacob not much dissonant from that which Calvin writes concerning his vow of worshipping God and paying Tithes saying Non quod suo arbitrio Deum coluerit nam directio spiritus vice legis scriptae fuit And therefore hence it may be thought that the Patriarchs payde tithes either by the knowledge of the Law according to the will of God or else by the direction of the spirit of God which was insteed of a Law vnto them SECT 3. TOuching Cain and Abel's sacrifice mentioned in the passage following and the diuers expositions of that text Gen. 4 7. The writings of the Iewes if it were needfull might afford matter enough of discourse which I will but point at Moses Ben Maimon in More Hanebucim writes that the end for which sacrifices were commanded did tend especially to the rooting out of Idolatry for whereas the Gentiles worshipped beasts as the Chaldeans and Aegyptians bullocks and sheep with reference to the Celestiall Signes Aries and Taurus c. therefore saith he God commanded these to be slaine in sacrifice And because the Signe Aries is in his chiefest strength in the month Nisan which takes part of our March and part of Aprill therefore as Ramban notes on Exod. 12. in the Passeouer they were inioyned to kill a Lambe and to cat it to shew that the Israelites came not out of Aegypt by the power of the Signe but by the decree of the highest and that the Aegyptians God was not able to helpe them when he was in his greatest force But Ramban and Bechai both of them on Levit. 1.2 confute this opinion of Maimon concerning sacrifices affirming that before there was either Chaldean or Egyptian sacrifices were offered as by Cain and Abel and Noah and also by Adam at the first as Chimki relates on Psal 69.31
resembled to these seeming at the first to be sweet as honey and after sowre as leauen And Ramban here concurring with Moses Ben Maimon in Moreh Hanebucim saith it was a custome among Idolaters to offer all their meat offerings with leauen and to mixe hony in all their sacrifices and therefore they are forbidden to be offered to God as on the contrary salt was required because by them it was loathed and so saith he The pillar which was allowed in the dayes of the Patriarches because afterwards it was abused by idolaters therefore God hated it as Deut. 16.22 Dauid de Pomis in his Dictionary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ramban on Levit. 23.17 write that in as much as sacrifices were offered to obtaine the fauour of God and appease his wrath therefore they did not bring them of such things that were onely sowre as leauen which had relation to iudgment nor of things which were altogether sweet as hony signifying mercy but of a mixt quality as it is said in the Creation of the world that he mixed mercy and iudgment together and created it But against this which by Chimki and the rest is here alleadged it is to be considered that though the text saith Leuit. 2.11 Ye shall neither burne leauen nor hony in any offering of the Lord made by fire Yet in the next verse it followes In the oblation of the first fruits ye shall offer them and so it is plaine Leuit. 23.17 and Chimki himselfe on Amos 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnes the Idolaters not for offering a sacrifice of thanksgiuing with leauen but for burning it vpon the altar against the Law Furthermore the text before rehearsed viz Deut. 8.8 and the intendment thereof being principally to amplifie and set forth the Commendation of the Land for the fruitfulnesse of the same there is no reason why we should restraine the signification or alter the proper sense of the words but rather giue euery word his largest extent and then can not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies hony be limited or restrained to signifie Dates especially when the Iewes themselues vnder this word comprehend the fatnesse and sweetnesse of all kind of fruits so saith Iarchi on Levit. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. All sweetnesse of fruit is called hony To the same purpose also speakes Ramban on Exod. 3.8 Ralbag on Iob. 20.17 Chimki on Psal 81.16 and Deut. 32.13 And Aben Ezra on Numb 16.13.14 and Bechai on Deut. 6.24 And so also by the like reason hony in this Text may better be extended to all other sweet and pleasant fruites then be contracted and stinted only to Dates And yet Aben-Ezra on Levit. 2.11 reporteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. That many of them say the exposition of Debash is Dates and so euery-where a land flowing with milke and hony and they haue saith he a resemblance of a reason for it in the booke of Ezra Whereby as I take it he meanes the booke of Chronicles which were gathered by Ezra as the Iewes write after their returne from Babylon And in 2 Chron. 31.5 they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not hony but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dates So Chimki and Iarchi note on that Text. And our last translation interpreting the word in the Text hony writes in the margent dates But though it were to be so vnderstood in this place yet there is no probability or shew of reason why it should be thus expounded in that Text Deut. 8. or where it is found in many other Texts beside We may aswell beleeue that to be true which Baal Haturim writes of their pomegranates as this that they affirme of Dates for he on Numb 13.34 compared with Esai 40.22 saith that one of the Giants of the sonnes of Anak hauing eaten a pomegranate did cast away the pill thereof and afterward all the twelue spyes that were sent to search the land went into it to sit there and shade themselues from the heat of the Sunne And to make this good that the roome might seeme big enough and the men litle enough R. Iarchi seconds him with the like glosse on that text ver 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. So we were in their sight we heard them say one to another there are pismires in the Vineyards like men that is the spyes heard the Gyants say so concerning them These and such like are the expositions and glosses of some of those grand Rabbies on whose testimony the History of Tithes is principally grounded But now suppose that Dates were to be vnderstood in that text as the Iewes would haue it doth it therefore follow because seuen kindes of fruits are there named that onely of those seuen and no more the first fruits should be payde so they teach also by the like warrant that there are iust seuen habitations or seuen seuerall vaults of hell must we therefore needes beleeue it to be true Chimki relates this on 2 Sam. 18.33 19.4 where Dauid mourning for the death of Absolom ingeminates those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sonne my sonne eight times with seuen of them he raised him vp saith he out of the seuen vaults or mansions of Hell and with the eight he brought him into Paradise Iarchi also mentions this on Esai 20.23 and Baal Haturim on Deut. 15.8 from Massecheth Sutah cap. 1. fol 10. and Kimchi on 2 Kings 23.10 But before I leaue this point there is yet one other thing to be considered for what if more then seuen kinde of fruits be soūd to be contained in the foresaid text shall not the Law of first fruits take hold of them R. Bechai on this text Deut. 8.8 fol. 209.2 fol. 212.1 saith expresly that the land is here commended for ten things adding three to the former seuen for saith he Rye oates and spelt or beare corne are comprehended vnder wheat and barly which are named as the principall and no reason to the contrary but that of these they were to pay first fruits aswell as of the other therfore they were not payed only of seuen kindes It is written 2 Chron. 31.5 The children of Israel brought abundance of first fruits of corne wine and oyle and hony and of all the increase of the field Now vnder Corne the Iewes containe fiue seuerall specie's so saith Chimki in Miclol in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ramban on Deut. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Corne in the holy tongue signifies fiue known kinds which are the same that Bechai expresseth before therefore being vnder this word comprehended no question but of these the first fruits are also here required Againe the Iewes themselues vnderstanding this text to be spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first fruits properly as Chimki here expounds it when as in their former Catalogue of seuen among the rest they say that the first fruits were payed of grapes and oliues as I mentioned before and
first tithe ceaseth not or hath no end And though regularly in the seuenth yeare there was no payment of tithes because no gathering in of fruits yet a compensation and supply thereof was made in the sixth yeare by the blessing and large encrease of the sruits for three yeares and so by consequent the large encrease of the tithes Leuit. 25.21 3 Now for the third assertion that the first tithe was payed to the Leuites of Ierusalem and so the first tithe of the third yeare Doe but consider the text with the exposition of Iarchi and then iudge of the truth of it Deut. 14.28 At the end of three yeares thou shalt bring forth all the tithes of thine encrease of the same yeare and lay it vp within thy gates ver 29. Then the Leuite shall come and shall take the first tithe saith Iarchi If the Leuite shall come and take the first tithe of those that were laide vp within the gates in the Country then war not the first tithe alwayes brought vp and payed to the Leuites at Ierusalem But Iarchi here affirmes the first therefore the second will follow Againe for that other text Deut. 26.12 It is euident that it speakes of the tithe that was to be giuen to the Leuite stranger fatherlesse and widow that were within the gates in the Country and here they were to eat it as is manifest in the Text. Now Iarchi saith here that the Leuite tooke the first Tithe and the fatherlesse stranger c. the poore mans Tithe The Historian therefore forgets himselfe when he saith that Iarchi So expounds it that he takes the mention of the Leuites there to designe out the first tithe of that third yeare payed at Ierusalem For the Text speakes not of the Leuites at Ierusalem but of the Leuites within the gates in the Countrey where they did both receiue and eat their Tithes for they were not confined only to Ierusalem to eat there but it was lawfull for them to eate their Tithe in all places Numb 18.31 And for further confirmation of this point that the Leuites took the first Tithe in the Country and not only at Ierusalem I will adde to these testimonies of Iarchi the testimony also of Aben-Ezra on Deut. 14.27 And the Leuite that is within thy gates shalt thou not forsake c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. It seemes that he speakes of the first Tithe for hauing before made mention of the second Tithe hee saith thou maist not thinke that thou shalt scape free with the second Tithe alone And the meaning of that he saith which is within thy gates is because he must giue the first tithe to him that is to the Leuite within his gates and he may not say it shall remaine with me or I will bring it to another Leuite or I haue giuen it already By which it appe r th that the first Tithe was giuen to the Leuites within the gates or as it is in the Targum the Leuites in the Cities or Townes abroad in the Countrey And a pregnant place for this is that of Nehem 10.37 that the Leuites might haue the Tithes in all the Cities of our trauell Iarchi expounds it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Which take their Tithes in all the Cities of Israel So on Gen. 49.7 I will diuide them in Iacob scatter them in Israel Iarchi here to touching the dispersion of Leui hath this glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Tribe of Leui he made to haue recourse to the Garners or Barnes for oblations and Tithes appointing him his dispersion in way of honour And it seemes with reason that where they performed their seruice there also they should receiue their wages But saith Aben Ezra and R. Chaskuni on Deut. 18.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He makes mention of the Leuites because they also teach the Law in the gates as it is testified in the 2d booke of Chron. 17.8 9. And they taught in Iudah had the booke of the Law of the Lord with them and went about through all the cities of Iudah taught the people On which words Iarchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. For it appertaines to the Priests and Leuites to teach and instruct as it is written in Deut. 24.8 and doe according to all that the Priests the Leuites shall teach you and agreeable to this is that we read in Act. 15.21 and in 2 Chron. 31.4 to giue a part to the Priests and Leuites that they might be incouraged in the Law of the Lord. But it will be obiected that it is said Deut. 12.5.6 ye shall bring thither your burnt offerings and your sacrifices and your Tithes To which the exposition of Iarchi on that place may afford an answer for he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your tithes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Tithe of Cattell and the second tithe to be eaten within the wall at Ierusalem And not to be meant of the first Tithe as also R. Abuhab there explaines it Againe concerning that text 2 Chron. 31.5.6.11.12 It doth not proue that the first tithe was vsually brought vp to Ierusalem for that which is here expressed was an extraordinary practise at that time by the Commandement of King Ezechiah as Chimki sheweth And then they did so exceed in bringing vp all sorts of Tithes and oblations as that they brought also the Tithes of the fruits of trees herbes that were not due by the Law as Chimki here declareth according to the tradition of their ancients and their exposition of the Law and on ver 6. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. That euen of the holy things which they did consecrate they brought of them the Tithes albeit they were altogether free from tithing And as at this time there was an extraordinary quantity of Tithes brought in so Chimki on ver 10. doth note that there was an extraordinary concurse and multitude of Priests and Leuites assembled together from all places insomuch that on ver 17. he saith they were appointed to serue before their vsuall time that they might bee made acquainted with the manner of diuine worship for now they had forgot all through the long omiss on of the seruice of God's House in the dayes of the wicked Kings And therefore the Leuites are taken here from 20 yeares old whereas according to the Law Numb 4.23.30 they were appointed from 30 yeares and aboue to the seruice of bearing of burthens from 25 yeares to the seruice of the Tabernacle as Aben Ezra and Ramban teach on Numb 8.24 All which serueth to shew that the tithing here was extraordinary and therefore this no cleare place as is pretended to proue that the first Tithe was ordinarily payed to the Leuiâ—es at Ierusalem In the Talmud in Massech Bicurim cap. 2. fol. 84. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. There are some things incident to tithe and first fruits which are not incident to the Therumahs