are without meanes to liue by or to studie with They assure themselues such wil doo no great harme to either of their kingdomes seeing certaine it is such for the most part were as good sit stil as labour better many times to hold their peace then to bring into the pulpit as oft they doo must such rawe vndigested matter and should shew more discretion by beeing more silente then true zeale by vttering as busilie as any other that is may be better prouided quicquid in buccam venerit what comes first to hand And in such cases I doo maruaile with what conscience men can expect at the ministers hand That he should labour teach them as diligently as others that feele none of these wants and greeuances as many doo murmur or complaine against theÌ„ as idle carelesse negligent in their dutie charge when they are thus inforced wil they nil they to be encombred about worldie things coÌ„tinually distracted from the best I cannot tell wherevnto better to liken it then to the dealing of the Aegiptians with the children of Israel Exod. 5. when they would not allow them any longer straw to make brick withall yet they being inforced to seeke for stubble straw about in the fields all the land ouer where they could get it exacted of theÌ„ the whole tale of bricke as in former time when they had straw allowed theÌ„ So these they allow not the minister conuenient maintenance as he should others haue happily themselues keep it from him he is inforced for want thereof to shift where he can to put his hand to any labour spend his godlen time in worldly employmeÌ„ts yet as if he were prouided for to the vttermost had nothing to do but atteÌ„d his booke nothing to trouble him but the care of their soulâ—s they require him to preach vsuallie looke that he should performe his dutie as they call it and doo the worke of an Euangelist to the vttermost as they doo or may that are not distracted with any such things But with as good reason truelie as if a man hauing employed his seruant all day long in busines abroad should yet when hee returnes all wearied with former labours at 3. or 4. a clocke at afternoone require him to performe as good a daies worke that euening as he might haue done the whole day or to vse the very phrase of the Apostle 1. Cor. 9. mousling the Oxes mouth should inforce him notwithstanding to labour in the floore aswell or as much as he whose mouth is not mousled but may by eating as he labours as Iâ—nathan did by licking hony as he pursued the Philistians 1. Sam. 14. continue and repaire his strength But to bring this point to a conclusion As it is fit that the mister labour so it is fit that he haue maintainance Dignus est n. Operarius mercede sua The laborer is worthy of his hire And as people know it is the ministers duty to minister spirituall things So let them know it is their dutie to minister temporall things And therefore let the one be as ready to employ their goods as they would haue the other to employ their gifts that so the man of God hauing his Chamber his bed his table his stoole and his candlesticke ready prouided for him and his seruant may be willing to turne into the Shunamits house and bethinke himselfe what hee may doe for her to requiâ—e her great care for him That so Peter with all his company being intertained of Cornelius with al kindnesse and liberalitie may be incouraged to tary with him and speake vnto him words whereby he and his may be saued that so the feete of them that bring glad tidings of good things being pretious in ous eies they may shew vnto vs the way of saluation And Christ being intertained of the Samaritanes intreated to tary among them many moe may beleeue be turned to the faith This out of all question better agrees with the mind couÌ„sell of God then the measure that many times is offered to his ministers God is not so bad a maister as to looke his seruants should attend him without wages nor so ill an husband as to haue any to labour in his vineyard and not yeeld him his peny Hee hath otherwise prouided for them if men by cruelty or craft bereaue or defraud them not thereof Let that be yeelded them and then if they imploy not their function and performe not their duetie with all diligence let them beare the blame for euer be censured at the worst and condemned yea and punished as idlers and loyterers doe deserue 4 Fourthly this so liberall a portion hath God allowed to the minister to the end he should be as a patterne vnto euery good worke 1. Tim. 4. 12. so specially a maintainer of that commendable worke wherby Some haue receiued angels into their houses vnawares Heb. 13. 1. I meane hospitalitie which how can he do as is expresly required at his hands 1. Tim. 3. 2 If he haue not so liberall and plentifull a maintainance as may suffice not onely to his owne priuate and domesticall necessaries but also in some good measure redound and exceed to the supply of the want of others Neither doe I thinke but that this was one speciall cause that induced the Christian world in auncient times to allot to the ministery not onely that which God required viz his tithes and offerings but besides and withall to the end they might haue wherewith to keep house commodiously such lands other emoluments as at this day in many places God be praised it yet enioyeth and in many moe we may perceiue once it had And to speake my conscience sincerely in this matter I verily think that one maine cause why God permitted such spoile to be made of Churchlyuings as at this day we see ther hath bin was because the Clergy forgetting to what end so ample maintainance was alloted them did for the most part either couetouslie conuert it to the enriching of themselues their kindred and allies or ryotously dissipate it in vncleannesse pride other excesses And I doe feare that some like sinnes remaining in our Cleargy at this day is no small cause why God in his iudgement against vs suffers the Church to continue without restitution that so they might be pressed with want need amoÌ„g theÌ„selues that are carelesse to ease succor the waÌ„ts distresses of others 5 Farther we may coniecture that so great a portion God allotted to his ministers for their maintainance partly that so they might haue wherewith likewise to sustaine in good sort their family their wiues children and others necessarily depending vpon them For it was neuer the mind of God That his priests ministers should remaine as the papists dreame altogether vnmaried in single life as may euidently enough appeare by his calling
THE Maintenance of the MINISTERY Wherein is plainely declared how the Ministers of the Gospell ought to be maintayned and the true and ancient practise of our Church in this case shewed to be agreeable to the word of God and all Antiquity Necessary in these times to be read and considered of all sorts of Christians but specially of such as liue in Townes and Citties By RICHARD EBVRNE Minister of the word 1. Cor. 9. 11. If we haue sowen vnto you spirituall things is it a great matter if we reape your carnall things LONDON Printed for Eleazar Edgar and are to be sold at his shoppe in Paules Church-yard at the signe of the Wind-Mill 1609. To the right Reuerend Father in God Iames by diuine Prouidence Lord Bishop of Bathe and VVelles Richard Eburne wisheth in Christ Iesus felicitie externall internall and eternall IT is the Custome Right reuerend father in God and that vsual auncient and approued of such as publish to the world their writings to dedicate the same to some or other personage eminent in the Church or CoÌ„mon-weale What others ofttimes doe more for fashion then occasion for fauour then neede thereto am I moued and euen compelled by some Necessitie because handling an argument somewhat rare for fewe they be that haue laboured in the like and though verie profitable for the Church of God at all times and in these exceeding necessarie yet not very pleasing to such as either by too much couetousnes or too little consideration may be carried with vnequal censure to condemne that they like not or reiect without iust cause that they vnderstand not I neede the Patronage of such a one as by his authoritie countenancing it might shielde it from iniurie and by his iudgement approcâ—ing it defend it from enuie And to this purpose after I had pend this my Treatise of the Maintenance of the Ministerie bethinking with my selfe whom to I might offer it vpon some necessarie iust causes I resolued to dedicate the same aboue any vnto your Lordship First in regard of the very subiect and nature of of the worke it selfe which being such as wholly concerns the Fabrique as I may say of the Church whereof your Lor is a principall vpholder and the estate of the ministers in the Church of which no small number doe labour if I may so speake in your vineyard seemeth properly to require such a one to vndertake the protection thereof as by his calling and dignitie in the Church rather then the common-wealth is enabled thervnto And then in regard of my selfe who haue heretofore employed the first and no small part of my ministery within your Lordships iurisdiction and Diocesse and now againe by Gods special prouideÌ„ce called back to finish my course within the same doe acknowledge it to bee my duety to respect aboue other as the vine vnder whose shadowe I rest that Architect vnder whom and by whom I am set on worke and doe hope I may bee bolde to haue recourse as a Soldiour to his owne Captaine or a seruant vnto his owne Lord for the patronizing of my labours where my selfe am entertained Touching the worke it selfe The scope whervnto I haue therein principally in maner onely aimed is to declare how necessarie and conuenient it is That the Ministers of the word in all places in each seuerall congregation should bee prouided of due and competent maintenance In explaining whereof I haue haue shewed by whom by what meanes and in what sort this maintenaÌ„ce should be yeelded withall against such as affect new fashions and whom nothing pleaseth but what is deformed by some innouation I haue made it apparant that the ancient and most vsuall practise of our land in this case is agreeable to the word of God practize of the most auncient and best times Such indeed as can not iustly by anie pensionarie or other like confused and strange course be bettered and amended Where our practize doth digresse as best thinges seeldome stand anie long time without some corruption and declination from their integritie I haue in hope of some redresse partlie noted It is a thing too manifest that the estate of our ministerie at this day is not such that we may affirme of it That it is euery where duely prouided for that we that are therin haue no cause for want of maintenance and necessaries for our life to complaine But contrariwise howsoeuer in many places it is yet God be thanked Such as it ought to bee yet in not a few by reason that that course which God himself hath appointed equitie approued and ancient practise confirmed is interrupted and not in anie measure there obserued it is such as becommeth not the Gospel of Christ such as not a little hindereth the prosperitie thereof in a word such as the ministers themselues haue a iust cause to complaine of all reasonable men must acknowledge needes amendment it behoueth those that are in place and authority therevnto gratiously to heare farther to consider of and speedily and duely to redresse Which beeing a worke acceptable to God needefull for our Church profitable and honorable for the whole land will no doubt the more be respected and the sooner bee effected if it shall please your good Lordship together with the rest of your brethren the most reuerend fathers of our Church looking according to the experience wisedome that God hath inriched you withall into the estate of manie distressed and impouerished churches within your Iurisdictions to open your mouthes in the cause of the afflicted and according to the power authority which God hath giuen you for the benefit edification of the church indeuour to repaire the ruines make vp againe the breaches thereof Wherein you may doe great seruice to the Ch much further the Gospell and become euen founders of manie churches within your seuerall Diocesses which â—ow alas through vnreasonable customes cruell and hard compositions beggerly stypends small endowments and non payement of personall tithes bee in manner desolate and doe pittie the hearts of all such as duly regard learning and religion truly loue respect the ministers of the word rightly know what becommeth the house of God and vnâ—einedly wish the prosperitie of our Zion to see howe they lie in the dust You are the Pillers vpon whom wee doe stay the mountaines from whence we doe looke for helpe and the rockes vnder whose shadowes we trust to be assisted and sheltred against the rage and violence of such extremities miseries as manie of your churches are subiect vnto And wee hope that the loue you beare to learning the care you haue of the people committed to your charges the zeale you carrie vnto the Church of God and the respect you haue to vs of the ministrie vnder you of whom manie hauing not in this plenty and peace wherewith God hath blessed Israel wherewith parcè duriter to sustaine their liues are discouraged not encouraged
bee First it dooth after a sorte correspond vnto that the teacher dooth while like as the minister of God dooth impart vnto his hearer in spiritual things all the counsell of God and deliuers vnto him euery principle of Religion instructs him in all seuerall duties and increaseth him in all kinde of Christian knowledge hiding and keeping backe nothing from him that God hath appointed him to teach and behooues the other to learne as notably our Apostle dooth for himselfe protest Act. 20. 27 so the hearer againe for his parte by a kinde of retribution dooth render vnto his teacher in teÌ„porall things a parte of all that hee hath some of euery sorte of goods that God hath blest him withall hiding and keeping backe from him no kinde of thing that is once his owne 2. It is the truest and iustest kind of payment that can bee For so the minister may haue his ful due without diminution or alteration which how much God respecteth may appeare by 2. speciall places in his law The first is Leuit. 27. 33. where it is sayd Of that which was the Lords parte hee that was to pay it should not looke whether it were good or bad neither shall hee chaunge it See God would haue it as it did rise else if he did chaunge it both it that it was chaunged for was holie to the Lord and might not be redeemed The other place is Deut. 26. 12. where the people paying their tithes are inioyned to doo it in maner vpon their oathe with very solemne protestation before the Lord. The summe whereof is this VVhen thou hast made an end of tithing then thou shalt saye before the Lord thy God I haue brought the hallowed thing out of mine house and also haue giuen it to the Leuit according to thy commaundement I haue not eaten thereof in my mourning that is for any necessitie whatsoeuer nor suffered ought to perish through anie vncleannes by putting it to any prophane vse but haue hearkened to the voice of the Lord my God and doone after all that thou hast commaunded mee That is I haue payd euery thing iustly as in thy law I am appointed Looke downe therefore from thine holie habitation euen from heauen blesse c. As who would say Hee desired to be blessed and prospered in all that hee had none otherwise but according as hee had dealt truely and iustly with God and his ministers in that point and acknowledged as was iust and dooth no doubt come still to passe that there were no hope to prosper well if hee should defraud God and his seruants of their sacred and appointed portions 3. It is the speediest course whereby the minister may receiue his due sooner then else hee possibly can or should For payd in kind assoone as it can bee seuered from the rest of that kinde it may bee payd which cannot so speedily alwaies bee done if the owner bee permitted to conuert it first into mony And this also was a point specially prouided for in the Law of God as appeareth Exod. 22. 29. where it is sayde Thine abundance and thy licour shalt thou not keepe backe that is thou shalt not defer the payment of them to the priest for that is meant by keping backe as interpreters doo agree the olde interpreter expressing it thus Non â—â—rdabis offerre Thou shalt not linger or foreslow to offer it And another Tremell thus Ne differto dare Deferre not that is put not off the payment of it from time to time but doo it out of hand so soone as it is payable And indeed if it bee an offence to God to keep backe the wages of the â—ireling that worketh for thee about thine owne busines and not to pay him assoone as it is due as wee are taught Deut. 24. 15. otherwhere shall we thinke that hee wil be pleased if his workman that labours for vs in his haruest bee payd when it pleaseth vs at our leisure once in a yeare happely in 2. yeare and not so soone as any parte of his maintenance falleth out to bee due vnto him 4. It is the most necessary course that can bee For the minister beeing to keepe house and hospitality too for that is required at his hands 1. Tim. 3. 2. and they must doo it that haue wherewith hee shal bee the better enabled yea and the more occasioned thereunto receiuing euery thing in kind and so hauing prouision of one thing or other alwaies at hand And this is a point so necessary to bee considered of in these daies wherein charity is growne colde houskeeping let downe and hospitality in maner banisht both out of Churchmens and laymens houses that if by this meanes viz. by paying the minister his due in kinde it might any whit bee reuoked and restored that onely good thereof were cause enough why it should with all care bee performed that so in so holy and necessary a good worke men specially they that should bee men of example to others might not bee any way hindred and discouraged but furthered therein to the vttermost 5. It is the most certaine and stable course that can bee as which is least subiect to alteration because howsoeuer the prices of things dooe rise or fal and daily change yet the things themselues change not And therefore Nature which commonly is one must needs bee the most indifferent and permanent standart betweenes God man the minister and his people that can bee God seemed to haue respect herevnto Num. 18. 27. when commanding the Leuits to pay the tenth of their tithes to the priests in kinde he sayth that so dooing it should bee reckoned vnto them as the corne of the bâ—rne or as the abundance of the wine-presse that is it should bee accounted as if it had beene growne vpon their owne ground by meanes whereof the priests with them and they with the people should still from time to time receiue more or losle as God gaue the increase which obserued still must needes bee the most equal and certaine course howsoeuer the world goe For so the minister as God blesseth the people shall bee partaker of the blessing and if they suffer losse hee likewise shall beare as is fitte the burthen equally with them Thus by all hitherto sayd that is by the practise of all ages the Law of God for his owne people and by manifest and manifolde reasons it may appeare that the right and best course for payement of the minister is to paye him in specie a parte of euery sort of a mans goods as it dooth arise in his kinde Some doo make a question whether it were better that ministers generallie were payd their maintenance by the things in kinde as commonly they are or as in some fewe places by set stipend Such a question is sufficiently aunswered by that already sayd I deny not but that in cases extraordinary and in some places a stipend may prooue more conuenient but
vse them soberly and without excesse if they get keep them without the detriment iniury of others specially if they goe one degree farther I meane if they bestow some small contemptible portion to some charitable vses they haue discharged their dutie to the vttermost and God requireth no more at their hands But indeed wee must know yet farther That as wee cannot honour God rightly vnlesse both our bodies soules bee imployed sometimes meerely in his seruice and as wee cannot with our bodies and soules religiously duly serue God vnlesse some part of our times as the seauenth day bee taken cleane away from our wordly busines vses and imployed wholly in his so wee doo not and cannot truely and throughly honour him vnles wee giue vnto him likewise a part of our substance For are not our goods his aswell as our daies and as our selues why should wee not then honour him with a speciall part of the one as well as of the other And vnles with part thereof we acknowledge his supreame Dominion by whose beneuolence wee haue the whole how doo wee giue honour to whom honour belongeth or how hath God the things that are Gods I would know what nation in the world did euer honour God and did not thinke it a point of their duetie to doo him honour with their goods So that this we may blodly set downe as a principle cleare in nature an axiome which ought not to bee called in question a truth manifest infallible That men are eternallie bound to honour God with their substance in token of thankefull acknowledgement that all they haue is from him To honour him I say with their worldly goods not onely by spending them in lawfull maner by vsing them without offence in the world but also by alienating from themselues some reasonable part or portion thereof and by offering vp the same to him as a signe that they gladly confesse his sole and singular Dominion ouer all as a dutie which all men are bound vnto and a part of that very worship of God which as the Law of God and nature it selfe requireth so wee are the rather to thinke all men no lesse strictly bound therevnto then to any other naturall dutie inasmuch as the hearts of men doo so cleaâ—e to these earthly things so much admire them for the sway they haue in the world impute them so generally either to nature or chance so little thinke vpon the grace and prouidence from which they come That vnles by a kinde of continual tribute men be inured to acknowledge Gods Dominion it may bee doubted that in short time men would learne to forget whose tenants they are and imagine that the worlds is their owne absolute free and independant inheritance Thus it appeareth by the Testimonie of God himselfe and of godly men from time to time that as God out of the whole masse of mankind hath reserued to himselfe some whom he calleth his elect out of the habitations of the sâ—nnes of men their earthly buildings some which he calls his temple his house of times seasons some his Sabbaths his solemne feasts of seruants attendants some his Priests ministers So likewise of the goods wealth that meÌ„ enioy vpoÌ„ the earth soe portioÌ„ vnto himself viz. his Tithes oblations as his proper right portion and inheritance That God ought to haue some parte of our goods sanctified and offered vnto him wil happely be soone graunted of the most part to be but necessary iust reasonable But may it be possible to shew any reason or cause why God should vouchsafe to make choise of the tenth part rather theÌ„ soe other either greter or lesser The maine surest reason of al is his will against which he hauing once reuealed that his will is to reserue the tenth part as his owne who may dispute He is not bound alwaies to giue vs a reason of his will which wee know cannot but be iust and wise what euer it be Of daies and times why he hath sanctified to himselfe the seuenth day we haue the reason and cause euidently taught vs viz. because on that day herested froÌ„ al his work which he had created GeÌ„ 2. 3. Exo. 20 therfore it behoued that day not the 6. or 8. or any other to be celebrated If we haue not y â— like for our goods yet that it is no lesse reasonable and iust we may not doubt 2 And reason it selfe must needes teach vs that it is no reason if we must giue to God some part of our goods that it should bee any contemptible portion as if it were fit to honor God as we relieue the poore of the parish With some cold beneuolence and therfore that Centesima an hundreth or which is worse though oft practised Millesima the thousandth parte of our goods were enough for him We shame to bring vnto a Noble man a prince a king any other then some royall and notable present the best and goodliest we can get such as may wel beseeme vs to giue and him to receiue such as may argue our affection toward him and procure win his liking toward vs. How much more then being to come into the presence of God and to offer to him of our goods should both reason and religion mooue vs to the end it may be the better accepted to offer to him no beggarly nor niggardly parte but such as may shew a thankfull hearte and liberall mind nor of the worst and scruffe but of the fattest fayrest and best of our goods according as God did by expresse law require of his people Leuit. 22. 19. Deut. 15. 21. 17. 1. Exech 43. 22. and being not performed did in them sharpely reprooue as yee may read Mal. 1. 8. Wherefore seeing reason teacheth this it cannot but conclude withall That must be a tenth or thereabout 3 But the likeliest reason that I can coniecture is the end speciall vse whereunto God assigned intended to depute this his portion which is as after I shall shew at large the maintenance of his ministers for whom it seemeth he accounted the tenth to be a portion so coÌ„petent as by which ordinarily together with his offerings they might in some sufficient and fit measure be able liue which they could not do vpon a lesse as the 15. or 20. parte And this reason I thinke the whole world in manner heathen Iewish christian hath in all ages as if not obeying at least yet imitating God approued respected in condiscending to yeeld as a portion to that vse so competent that any other more coÌ„petent it were not possible for the wit of man to deuise that parte to the maintenance of the priests and Ministers of God and his Church The farther froÌ„ reason religion I wil not say this present age which dissenting froÌ„ the iudgement of God of ancient best Christians besides Iewes and heathen account the hundredth yea many
of Aaron a maried maÌ„ vnto the high-priesthood of the whol Tribe of Leui to his seruice in the tabernacle which without mariage would within one age haue bin extinct by Christ his chosing such to be his Apostles as were for the most part maried meÌ„ by S. Pauls descriptioÌ„ of a Bishop minister of the church 1. Tim. 3. wher he makes mentioÌ„ both of his wife childreÌ„ shewing thereby that that degree being honorable in all Heb. 13. 4. was notonly tollerable which the papists deny but also as lawfull commendable in him as in any other Now inteÌ„ding they should be maried men as well as any other profession of people forbidding theÌ„ to intermedle in worldly affaires it must follow necessarily that he intended that their wiues and families should be sustained by the same meanes by which themselues liued and that the same should be such so great as might if occasion serued suffice therto Our people are sufficieÌ„tly perswaded I think concerning the lawfullnesse of mariage in ministers as well as in others and of what minde and iudgement for that matter the ancient best Christians were the very liuings themselues ancieÌ„tly allotted to the ministers of the Church in euery parish do euidently argue whereas if they had bin oâ— the Papists mind some blind cells small dormitories stipendary paies had bin fitter for them but they bee not alike perswaded that it is their duetie to giue them such maintainance as may suffice whether they be maried or vnmaried No they thinke they haue notably wel discharged themselues in this point if they allow them such a sparing portion as will somewhat tollerably keep a single man Neither hath this errour done a little harme in our Church But I stand vpon it that God hath allowed them and would that men should allot them such a sufficient part as may suffice them all their life long whether they be maried or vnmaried Which of them not ministers betakes himselfe to any course of life but lookes so to get by it that he may haue wherewith to maintaine himselfe and a family also And what reason is it that a minister should not expect for and receiue the like in his profession Is it not their Vltimum Refugium the place of their rest That whervnto when they haue once put their hands they may not looke backe If then it will not yeeld them such reasonable contentation and sufficiencie to liue vpon though they haue family and charge better disclaimed then accepted and left in time then repented of afterward 6 Neither is it probable that God had no respect to age to impotencie to sicknesse c. In respect whereof because they are such as are incident to men of this calling as well as of other no doubt it is and euer was the Lords will that they should be so prouided for that they might haue wherewith to susteine themselues if any such thing should befall them This may sufficiently appeare vnto vs by that leuiticall law Nâ—m 4. 47. 8. 24. whereby he ordained that the Leuits after 50. yeares should be discharged of that part of their office which was hard and laborious and which they had in the prime and strength of their life susteined it should suffice that they were present at the businesse to assist and ouersee the rest From which we may gather euidently that God would due respect should be had of men in his ministerie according as either age or other accidents should require and not they bee cast off and left penilesse and comfortlesse when their labour failes verifying in them also the olde prouerbe A young Seruingman an old begger as if their continual and many labours and the spending of their chiefe strength best time deserued no farther compensation nor other reward then for the present and might not purchase them any thing for the time to come To the like purpose may the example of S. Paul receiuing reliefe and maintainance from the Philippians long after that he had preached among them be very well applyed neither did they more or other then their duetie was which the Apostle noteth where he saith Yee haue done well that yee did communicate to mine afflictions nor did he in receiuing it presume farther then was fit and lawfull hee should For they being still daily bettered and benefited by his former labours which like good seede continued grouth after seed time he might if necessitie so required as then it did with good reason and conscience receiue some reward and recompense of his labours passed the fruit whereof remained still and for the which they did owe vnto him euen their owne selues If such prouision be not had as in many places it is not for our ministers their case and estate cannot but bee miserable For what shall they do if by reason of any impotencie befalling them they neede a Coadiutour they neede some extraordinary succour hauing but as it were from hand to mouth What Shall they longer then they be able personallie to performe their duties be behoulding to the almes-house Nature hath taught the Emmet to gather corne in haruest wherewith to supply her want in winter and reason and religion both doe aduise men to prouide afore-hand But if they of al other which should direct others to follow reason religion and be carefull to be helpefull still but at no time chargeable to others be held so short and fed so sparingly that their very haruest is but as the gleaning of grapes after vintage and their most income but as the gathering of eares behind the reapers what must their Autumne Winter bee but needy miserie and what possibility to reserue ought till time of need A thing abhominable no doubt in the sight of God who hath alwaies shewed himselfe as vnwilling to haue any beggar in his ministerie as in Israel Thus it may appeare that there be many and these very great and weightie causes why God would his ministers should haue a liberall allowance and thought it good to assigne ouer to them so great a portion as in some mens eyes the tithes offerings seeme to be If men will take vpon them to bee wiser then God and thinke that they can see greater iuster causes why to take the same or some part thereof from them againe tye them to a shorter allowance the euil be vpon their owne heades For mine owne part considering how preiudiciall to the ministerie dangerous to the people dishonourable to the Gospel and repugnant to the minde and purpose of God the beggery impouerishing and spoile of the ministerie is I say concluding this point with the words of a certaine learned iudicious writer of this time That If a man should euen by couenaÌ„t Oath bind himselfe to the Diuell to doo his vttermost in oppugning wasting the kingdome of Christ he could not attempt it anie waie more directlie then this
vnabled not enabled to the worke they should performe and made euen wearie of their calling will mooue you after the Gospell it selfe now throughly setled and the sects and schismes of our church now quieted as louing fathers to relieue what you may the externall wants of your children as good Captains what lies in you to prouide for the due pay of all such Souldiours as are vnder your hands that henceforth none of them as coÌ„monly yet many are bee inforced as it were starting out of the camp to entangle themselues with the affaires of this life but attending wholly the seruice whereto they are prest may please you that haue admitted them but chiefly Christ Iesus the high Bishop of our soules Primate of the whole church that hath called them to be souldiors To further and if I may presume so to speake as it were to open a way to this so godly so good and necessary work I haue occasioned therevnto aboue manie and which I might not with good conscieÌ„ce not prosecute as the poore widow offered my miâ—e and as a plaine but a willing hearted workman bestowed a little labour Which if your good Lordship approouing my sincere and religious purpose aboue mine abilitie which knowing my selfe to be as from my heart I doe acknowledge the meanest of a thousand most vnable of many thousands to put my hand to so great a work and open my mouth in so weightie a cause I freely confesse is very small vouchsafe in good part to accept and whatsoeuer my desert or handling of the cause bee to affect and fauour the cause it selfe which for it selfes sake deserueth all furtherance that so what I haue spoken in the behalfe thereof beeing defended from the peruerse iudgement of the ignorant and iniurie of all others may bee moued of their abundance to cast in richer gifts and as God hath filled them like vnto Bezaleel the sonne of Vri and Aholâ—ab the sonne of Ahisanâ—ch with greater knowledge more plentie of his spirit to adorne inlarge what I haue but rudely informed or may be but sparely pointed at you shall encourage mee to proceed yet what I may in that I haue begun till I see it come from seed to fruit and purchase both the thanksgiuing of many to God for your readines to this worke of the Lord and the prayers of mee manie others with me vnto the Almighty for his graces blessings both spirituall temporall to be continued and increased vpon you The Lorde Iesus vouchsafe vnto you his heauenly gifts and so guide you by his holy Spirit that you may sincerely set forth his Gospel seeke his glory in this world in the world to come be crowned by him with celestiall and eternall glorie Amen Your Lor. euer to be commanded in the worke of the Lorde Richard Eburne To the Reader ACcept I pray thee Christian Reader in good parte what I present vnto thee to good purpose Let not my plainenesse displease thee which for to profit thee as the fittest phrase for an argument of this forme I haue more then ordinarily affected In other stile I might happely more better haue pleased a few but am assured should lesse haue satisfied all It is the hearers dutie that I principally teach necessarie therfore I should so expresse it that they euen they of meanest reach and slowest capacitie husbandmen trades-men artificers and whosoeuer else might fully conceiue me As heere is whereby to direct the vnlearned so there wanteth not wherewith to exercise the learned whether teacher or hearer Th' one shall find his due th' other his dutie more plainlie taught then hitherto by any To whom this seemeth not enough occasion at least is offered the way thus opened to performe more Mine attempt is no restraint of other mens libertie For the matter I nothing doubt of thine assent in most points If in some we dissent so it be not in the chiefest the matter is not great Yeelde mee these That the Minister ought to haue certaine sufficient and liberal maintenance that thereto euery one of anie abilitie ought according to his abilitie and of such goods as hee hath to contribute That the best meanes to raise it must needes be that which God Gods church and all Antiquitie haue by practise approoued and for the rest I will not contende nor when these are duely practised for of that questionles we come yet farre too short any more complaine Thus hoping if my labours like thee thou wilt wishe to them such successe as thou perceiuest I desire if not yet thou wilt affoord me that ordinarie fauor which other men in works of lesse moment worse argument doe often obtaine I wish to thee as much good as thine own heart christianly affected can desire Thine in the Lord and for the seruice of the Churche R. E. The Argument and Summe of the whole Treatise following according to the Chapters thereof which may serue in steede of a Table ¶ The first Chapter THe first Chapt. as an Introduction to the whole iâ— of the Writer of the parcell of Scripture which in this Treatise is handled and of the occasion why it was written And therein is shewed 1. How necessarie and fit this kinde of doctrine was then and is now 2. How contrary ministers in these dayes are oftentimes dealt with 3. The principall causes of such ill dealing ¶ The second Chapter SHeweth That euery one that is taught by the minister ought hauing goods towards his teachers maintenance to be contributarie and can from that duetie by no priuiledge custome c. be exempt God doth assigne and warrant to Ministers their maintenance They ought to haue it first and principally in regard of their labour Which is painefull to themselues profitable to others 2. For that they doe not intermeddle in other mens labours Trades of life Their maintenance cannot without great sinne be denyed them ¶ The third Chapter BEing a more speciall explication of the hearers duety before in generall sorte onely set downe declareth 1. What this word Goods vsed in the Text doth signifie 2. Of what sorte of goods the minister must haue a paâ—t ¶ The fourth Chapter 1 THat the right best maner of payment to the minister is That he be payd his part of euery thing in its proper kind as naturally God doth send it 2. and not by a set Stipend ¶ The fifth Chapter THat toward the Ministers maintenance euery man ought to contribute proportionably and not voluntarily onely what euery man will That is tollerable onely in some cases But generally or ordinarily it is a course very pernitious and euill Yet how it might be somewhat tollerable ¶ The sixt Chapter THe Minister must haue 〈◊〉 his maintenance not an imagined competent portion onely But specially besides offerings the Tithes of all things Which are still due by diuine right And be of â— sorts viz. Predial Personal ¶ The seuenth Chapter YEeldeth some
speciall reasons why God vouchsafeth to haue as his owne some part of all mens goods Why the Tenâ—â— Why so great a portion as is Tithes Offerings c. bee hath assigned vnto his Ministers Where the Reader shall finde diuers weightie causeâ— why Ministers ought to haue not a beggerly and sparing but ample and liberall maintainanâ—e ¶ The Eight Chapter COnteineth Answeres to diuers Obiections Namely 1. Touching the vnworthines of the Minister 2. The greatnes of the Tenth 3. The wealth of the Minister 4. Custome 5. Personall Tithes which to pay is a benefite 6. The Statute of Edu De Decimiâ— Why it were to be wished that for a perpetuall Composition about Personall Tithes the Custome of the Citie of London aboue any other might the whole Land through bee put in practise ¶ The ninth Chapter WHat comes by laying out our goods vpon worldly vses And what vpon heauenly and spirituall vses How daungerous anâ— vnprofitable euen in respect of their outward and tempâ—rall estates it is men to be illiberall and ouersparing to their Ministers And on the other side how gratefull to God and gainâ—full to themselues to be liberall and bountifull ¶ The tenth Chapter COmprehendeth the Summe and Conclusion of the whole discourse And declareth some motiues that haue put the Authour of this Treatise in hope That his labour shall not be without some good effect Which God for his Gospels sake vouchsafe Amen THE MAINTENANCE OF THE Ministerie Gala. 6. 6. 7. Let him that is taught in the word make him that teacheth him partaker of all his goods Be not deceiued God is not mocked For whatsoeuer a man soweth that shall he also reape CHAP. I. 1 Of the Writer of this parcell of Scripture and the occasion why it was written 2. How necessary and fit this kinde of doctrine was then and is now 3. How contrary therunto Ministers in these daies are ofttimes dealt with 4. The principall causes of such ill dealing THis parcell of Scripture as the words themselues doe plainly enough to euery mans vnderstanding declare is an instruction or direction vnto all Christians teaching them how they ought to deale with their Ministers touching their maintenance that so they be not discouraged but incouraged to labour painfully and profitably among them in the word and doctrine It doth contain three principal parts that is first a Precept secondly a Commination and thirâ—ly a Confirmation first a Precept verse 6. in these words Let him that is taught c. 2. A Commination in the first member of the 7. verse Be not deceiued God is not mocked 3. The Confirmation in the latter member of that verse for whatsoeuer a man soweth that also shall he reape The first of these sheweth briefly euery mans dutie in this behalfe The second is an answere to all such cauils and obiections as either vngodly or vnwilling people vse to pretend and make for excuse of their carelesnes and neglect of that dutie The third by an argument and reason taken partly from the profit and good that shall arise and redound by the due performance of this dutie to all that carefully obserue it partly for that also is implied from the disprofit and hurt that doth and will befall them that be carelesse and backward in the practise thereof confirmeth whatsoeuer in the former is taught To the opening of the words themselues before I do come it wil not be amisse to consider a litle First of the writer of them who it was then secondly of the occasion that might moue him thus to write what it was The writer hereof as the title or inscription of the Epistle shewes was the Apostle S. Paul He being the teacher of this doctrine the proclaimer of this precept who was as the Apostle of Iesus Christ so that Apostle which laboured more then any of the rest and did in sundry giâ—ts excell them all hee I say teaching this kinde of doctrine which he doth not here alone but almost in euery Epistle as 1. Cor. 9. 1. Thess. 5. 1. Tim. 5. c. his example and doing therein doth sufficiently shewe vs that it is a kinde of doctrine As requisite and necessary for the Church of God and to be published and taught abroad So well beseeming the grauitie of a Preacher in the Church befitting the mouth of the Minister of God in the Pulpit It is a kinde of doctrine I am not ignorant as seldome in these dayes handled and dealt withall as any vpon doubt it seemeth least people take occasion thereby to deride them that vtter it as speaking for themselues and taxe them as desirous of filthy lucre rather then respect as the truth or obey it as is meete But by this kinde of silence the Ministers themselues haue receiued I am perswaded more hurt then possibly they could by speaking and the Church hath incurred more detriment and the Gospell more hindrance by the ignorance thereof then possibly they could preiudice or reproach if it had bene made more knowne People know in generall tearmes and that rather by the very light of reason then rules of religion That the Minister must haue maintenance and can say That the labourer is worthy of his hire But as their practise often argues they account hee hath that when many times it is in name rather then in deed in shew then in substance that they vse him very well when they paie him in maner nothing and do their dutie to the vttermost euen when they withhold from him the greatest part of his due Necessary it is therefore that they be better instructed in this behalfe and Ministers oftner to teach this lesson which we finde hitherto by many badly learned and worse practised To encourage and imbolden them hereunto they haue many examples as of old the Prophet Malachy who ch 3. handles it of purpose reprouing sharply the people of his time for not performing as they should this dutie towards the Lord himself the sonnes of Aaron the Lords Ministers Then our Sauiour himselfe who assoone as euer he sent abroad his Apostles to preach prescribeth them what order to obserue for their maintenance and sheweth them with what right they might demaund receiue the same But specially this our Apostle who intreating thereof both oftentimes and at large offers himselfe their leader and if I may so speake their companion in this kinde of labour In whose stepâ— while they do but tread whose course while they do but follow what cause is there any should either feare the spurning of the contentious or care for the scorning of the contemptuous 2. And herein too I cannot but obserue the prudence prouideÌ„ce of God which inspires this kind of doctrine into the mind and in stils it into the pen of this Apostle rather then any other whose labours were to come most to light and who labouring with his owne hands and liuing for the most part by his occupation and not vppon the Churches charge
his cradle till well-neere 30. yeares of age stil wearying himselfe with many studies and wasting the wealth of his friends with great and excessiue charges Is it not thinke you a great labour and an hard to imploy his ministery attend his study and execute from time to time those things that appertaine to his charge They that are any thing acquainted with these kind of exercises can somewhat tell how it incombreth their sences troubleth their mindes breaketh their sleepe wasteth their goods weakneth their bodies impaireth their health and sometimes shortens their daies And as it is a great labour and painfull to them so is it exceeding good profitable to their people These watch but for their soules These fight but to defend them from their spirituall enemies These are pastors but to feed them shepheards to keepe them from the wolfe lights to direct them salt to season them These are ministers to doo them seruice messengers to bring vnto them the glad tidings of saluation Embassadors on the Lordes behalfe to intreat them that they would bee reconciled vnto God These are Gods labourers and they are Gods husbandry these are Gods builders they are Gods building Suffer mee a little to magnifie the office By the Labours of the minister wee are begotten vnto the Faith brought froÌ„ darknes vnto light from the power of Sathan vnto God stirred vnto repentaunce when wee haue sinned exhorted vnto our duetie beeing slacke reprooued when wee offend confirmed beeing strong strengthned beeing weake comforted in heauines humbled in prosperitie instructed beeing ignorant and in a word saued in the day of the Lord Without them wee could neither know God nor our selues eschew vice or ensue vertue abandon errour nor follow trueth shake off infidelity or receiue the faith to be short neither auoyde hell nor attaine heauen Wherefore their worke labour being so great vnto theÌ„selues and so profitable vnto vs if others bee worthy of wages for their worke they rather of hire for their labour much more they of liberall recompence for their paines they most of all of loue for their diligence they of singular loue of any honour for their indeuours they of double honour that labour in the word and doctrine There must bee an equalitie They to receiue of our labours as wee of theirs and seeing they doo enrich vs in spiritual things wee to keep them from pouertie needines at least in temporal things that so they may labour and euer bee ready and able to labour with ioy and not with griefe for that is as vnprofitable for vs as grieuous vnto them If any take my words as of no moment let him heare yet how the Apostle himselfe 1. Corinth 9. 11. speaketh in the same maner saying If wee haue sowen vnto you spiritual things is it a great thing dooth it seeme such a burthen to your shoulders such a charge to your purses if wee reape your carnall things For is the exchange bad to receiue gold for copper siluer for drosse pearles for stones celestial treasures eternal for worldly and temporary trash Other men looke to reape more then they doo sow for haruest naturally dooth exceed the seed time but wee are content to reape both worse and lesse then wee sow and shall it yet bee thought ouermuch yea where other men sow in teares and reape in ioy shall wee bee inforâ—ed to sow in ioy and reape in teares or more rightly to speake both to sow and to reape in teares Thow seest now Christian Reader a farther interest the minister hath vnto his maintenance It is not only an inheritance and annuitie giuen assigned him by God and so due to him because the Lord hath passed it ouer vnto him by assignation as also wee shal hereafter see but it is also due to him by the Law and rule of equitie because of his labour Hee deserues it at our hands and earnes euery penny thereof dearely before hee hath it And therefore looke what right the seruant hath to his wages the labourer to his hire the very like as great right and interest hath the minister to his maintenance and whatsoeuer is his due As his right is great and the cause why it ought to bee payd him iust and equall so is the fault great and the course very vnequall if it bee not performed In the common opinioÌ„ euen of wordly men hee is counted very vnreasonable and of a bad conscience that will keep away wages from a seruant or not pay a workman and labourer his hire Iudge then what reason or conscience is it to keep backe the ministers maintenance which is his wages to deny or debarre him his due which is his hire God dooth so exactly require the performance of that dutie toward hm that worketh in thy field that in his law hee sets an houre by which it must be payd Leuit. 19. 13. The workemans hire shal not abide with thee vntil the morning Hee must bee payd ouernight the very same day at euen that it is due Deut. 24. 15. Moses addeth a reason why least saith hee hee crie against thee vnto the Lord and it bee sin vnto thee And in Malac. 3. 5. the Lord laies an heauie curse and threatens to be swift in Iudgement against them that keep backe the hirelings wages The Lord beeing thus prouident for the good vsage of the poore labourer in thy barne or field lookes hee not for as good dealing and as due payment vnto those that labour in his owne vineyard and whom he hath sent foorth into his owne haruest or will he not as speedily and seuerely reuenge their cause and right their wrongs when they shall cry vnto him for the iniuries that are offered vnto them and for the wrongs and oppressions they receiue and sustaine at the hands of such as keepe backe their hire pay not theÌ„ their wages but deny them their iust appoynted portions The bread of deceit saith Salomon is sweete to a man but afterward his mouth shal be filled with grauell It is goods cleare gayned so much well saued some may thinke that is gotten from the Church and kept from the Minister but if any proue the richer thereby at length or such goods doe long prosper I am much deceyued For sure I am that there is a God that iudgeth the earth Thus farre of the principall cause why viz. in regard euen of desert people ought to yeelde vnto their Ministers due maintenance Besides which the same wordes of this parcell of scripture in hand viz. let him that is taught and him that teacheth may yeelde vs yet another reason or cause thereof and that is in regard not of that they doe but as I may say in regarde of that they doe not I meane for that they doe not intermeddle for so they should not in the trades occupations and professions of other men but as they are consecrated to god do giue themselues wholly 〈◊〉 the Ministerie and seruice of
no lesse lyable to this dutie and bound to contribute toward the maintenance of their ministers then those that liue by husbandry tillage by the fruites and increase of the earth Many of that sort of men doo presume that because they haue not lands fields to yeeld them increase therefore they ought to pay little or nothing But that therein they doo deceiue themselues these words of our text doo make it as apparant as the light at noone daies For if that whereby they doo liue bee goods if that which they get by their trades and occupations sciences and industry arte and labour bee goods as wel as that the husbandman getteth by his tillage and increase of the earth and that is already so apparantly conuinced that it cannot be denyed then is it cleare that the minister ought to haue a part with them thereof aswell as with the husbandman in that he possesseth and liues by As the Minister makes no respect in executing of his Ministerie whether those he teacheth be husbandmen or merchants tradesmen or artificers but teacheth all ministereth the word and sacraments to all indifferently so they are to make no difference betweene these and those goods whether they be gotten by land or by sea by trade or by tillage by husbandry or by merchandize by natures increase or arts industrie but by that whereby they doe maintaine themselues and liue by by that and those kind of goods they must helpe to maintaine him too That the Apostle did speake it indifferently of the one sorte of goods aswell as of the other and intended directly it should be a rule for the one sort of hearers aswel as for the other there needs no better proofe nor other argument then the practise of this kind of doctrine in those times For it is most certaine and easie to be conceiued by any that hath neuer so small knowledge and but superficiall vnderstanding in the scriptures That Christians in those daies were for the most part citizens and townesmen tradesmen and artificers and therefore they were the first and most speciall persons that were then to practize thus and did aboue all others impart of their goods vnto their teachers The historie called The Acts of the Apostles is full of examples of this sorte which for breuities sake I leaue to the Reader to be perused 2. If we call to minde the principall cause and reason already noted out of the text why all sorts of men should giue of their goods to this vse is it not the same to one sorte as well as to another If townesmen haue as great neede of teaching as they in the countrey or rather more If they can no more be without a Minister then the other why should they not maintaine him aswell as the other 3. Goe to the rule of Equitie which telles vs that The labourer is worthie of his hire and if by that rule the townesman or tradesman be bound to pay him that worketh for him in his shop his house or other busines which coÌ„cerns his body no lesse then the husbandman is and dooth and will giue as good wages for such causes as hee why should hee not pay his minister likewise that labours for his soule and doth his best worke as largely and bountifully as the husbandman dooth 4. Looke vpon the necessity and state of the minister And hath not hee that liues in the towne need of asmuch maintenaÌ„ce as hee that liues in the country Nay rather hath hee not need of much more For needes not his study to be greater Is not housekeeping is not diet and apparell more chargeable vnto him is there not greater cause of hospitalitie why then where there is greatest need should there bee meanest help and where is most vse of maintenance there least bee yeelded 5. Besides all this Consider wee whence all men haue their goods Is it not God that same God that giueth his blessing aswel vpoÌ„ the labours of them that liue by trades or handicrafts as vpon the increase of the earth that maketh men to prospeâ— whether it bee by sea or by land that giueth the townesman power to get riches aswel as the countryman And then seeing it is euery mans duety that hath receiued ought at Gods hand to honour God therewith and shewe himselfe thankfull to God as to the authour giuer of all things ought not the tradesman the townesman and Citizen doo this aswel as the husbandman When Salomon Prou. 3. 9. saith Honour the Lord with thy riches or as other translations read With thy substance and with the first fruites of all thine increase dooth hee speake onely of goods that arise by increase of the earth or dooth hee not rather in the first clause speake generally of all goods whatsoeuer and in the latter particularly of such as arise by tillage Read but the note in the margent and consider Thus by the manifest words of the text the practise of the doctrine in the Apostles time the vse of the ministery the rule of equitie the state of the minister and the authour from whom all haue their goods it appeares that they that haue one sort of goods aswel as another ought to pay of that they haue to the minister for his maintenance Let men therefore learne to make more conscience of this matte seeing wee plainely see That as it is a very vnreasonable thing to looke that the minister should teach them labour in his ministery for them for nothing beeing flatly against the rule of equitie so it is also a wicked and vngodly thing beeing a manifest bâ—each of Gods ordinance commaundement who hath ordeined commaunded That euerie one that is taught in the word of those goods that hee hath whatsoeuer they bee should giue a pâ—â—t to him that dooth teach him and so honour the Lord with his substance CHAP. IIII. Sheweth That the right and best maner of payment to the minister is That hee bee payd his parte of euery thing in specie that is in its proper kinde as naturally God dooth send it and not by a set stipend Text. Partaker of all his goods HAuing now seene in generall whereof the minister must haue a parte next wee are to note the same thing in special that is in what sort it ought to bee payd vnto him To which purpose it serueth well that our Apostle saith not only of his goods but which is more of all his goods that is of euery sorte of his goods some Hee must as wee say in this case bee payd in specie in the very kind Otherwise hee may haue a part of his goods but not of all his goods as two pence at Easter a sheafe of corne at haruest c. is a part of a mans goods but not of all his goods But then thou giuest him a parte of all thy goods when then payest him a parte of thy corne thy hey and thy cattell thou hauing corne hey and cattel a part
him for his maintenance at their pleasure Because if he will not take their allowance What they be disposed to giue him though it be not woorth the taking vp not the twentieth happily not the 40. part of his due hee shall haue nothing at all seeing by lawe as they account and will handle the matter hee shall or can recouer nothing of them 7. It is such a course as if it hold a while longer and be not speedily by due law reformed will it may iustly be feared bring the Ministers of diuers places to very beggery or the Ministrie of such places to be dissolued My reason is many such are resolued already that they owe the Minister nothing or at least that he can recouer of them nothing at all but their accustomed offerings that is two pence a peece at Easter And if they come once generally as already many doo to practise it we may soone coniecture what the sequell must needs be And this is a common thing whatsoeuer any hath vsed of his voluntary to pay howsoeuer their wealth increase scant one of an 100. will augment any thing to the minister but contrariwise in maner all bee ready vpon any light occasion to abate giue lesse And abatement once made it is neuer bettered againe So that by all likelihood in a little time it will come to nothing at all 8. It is such a course and kind of dealing as if it should which God forbid bee practised generally were the readie way to ouerthrow the Gospell to beate downe the preaching of the word and to banish religion out of the land Goe throughout the land from Dan to Beersheba and looke what maner of ministers and ministerie there are in such places specially where the minister depends vpon mens goods wills and finde one place or parish almost if it bee possible where the minister liues not in great needines and the people perish not for want of teaching Wee haue at this day God bee thanked a great number of learned and excellent teachers in the land but if they should be all brought to such a kind of mainteinance And how can that hee good for some which is nought for all Doo you thinke within a few yeares there would bee found halfe the number that now is Where are able teachers at this day most wanting and where bee the simplest and meanest ministers commonly found is it not where the best need to bee in townes and Cities I see no greater nor almost no other cause then this for that in such places The minister hath little or nothing prouided him to liue vpon but is inforced to take like a begger what men will give him And therevpon none of any learning of any gifts delight to come into such a place or alighting on such as it were by chaunce or vppon some necessitie when hee once sees his entertainment will long tary there Such be the effects that come of this kinde of course now iudge of the tree by his fruites 9. Lastly if it bee a good course commendable or but tollerable in the land why dooth not some Machiuillian head or other suggest vnto the highe Courte of Parliament how necessary and profitable it were to bee planted throughout the land what land and reuenues it might bring to the Crowne what profits and treasures to the Kings coffers what inheritance for gentlemen younger brothers what possessions and habitations for many people in our so populous country what wages for souldiours c. if all the tempoâ—alities and other certaine emolumentes of the Church were seazed vpon and the Cleargie left vnto the curtesie and beneuolence maleuolence indeed the offering and good willes of the people which as may bee seene in diuers places already were prouision ynough for them and would well ynough content them For why might not all as well as some liue on that fashion and rest vpon the kindnes of their hearers who would not of conscience see them perish for want c. If this were not to bee endured maruell not much good Christian and godly Reader though I seeme vehement against that pestilent practise in few which were intollerable in all For speaking from some experience I haue seen so much euill inconuenience thereby that I cannot but from my heart detest it and desire and labour what lyes in mee the vtter extirpation thereof And I doo hope that by this little Anatomie thereof layd before thine eyes thou wilt bee moued to confesse and conclude with mee That a voluntarie contribution for the ordinarie maintenance of the Minister is no where tollerable and that it is the duetie of all Christians as they make conscience of their duetie to God respect equitie haue any loue to the ministerie of the Gospell and desire the prosperitie thereof to yeeld the minister a certaine paie one way or other that so both themselues may know what they ought to pay and hee what to demaund how to recouer it if it bee withheld Though this voluntary maintenance bee as I haue shewed a course that Gods word dooth not approiue that agrees not with the rule of equity and reason that neither Iewes nor Christians did euer generally practise a course whereof comes to the Church of God no good but many euills and perills yet it is not vnlikely but that many vnles there bee soome good lawe to inforce them thereunto will hardly bee reclaymed from it and will say what either I or any else can sticke to it still To direct such therefore the while to vse if it bee possible a bad thing well and to keep themselues from sin in so dangerous a course I will for their sakes bestow a little labour adde yet a few lines more to shew them what measure proportion they should in reason and equitie keep in this case that so in some measure they may satisfie their duety to God and content the minister of his Church to whom though they will giue but what they will yet they are bound in conscience to giue that that is somewhat tollerable and reasonable Reason must take place though law doo not and conscience gouerne our actions where compulsion is not A heathen man being asked what good hee had gotten by his Philosophie Aunswered I haue saith hee gotten this good thereby that I can doo those things vnbidden which other men doe for feare of the lawes Religion ought to preuaile no lesse with vs. Wee should not need humane lawes to compell vs to our duties whose consciences are informed by the rule of equitie That euerie man of his owne accord ought to doo to others as hee would if the case were his bee done vnto If this bee but right and equal as I thinke euery reasonable and religious man will graunt it is Let vs presupposing for a while that there is no positiue law either to direct or compell vs to any thing in this case consider accordingly when the minister hath laboured for thee
man but from the Lord himselfe they may be required as a due debt Time will not permit me to recite all diuers other ancient councels haue determined the same things These cited being the common voice and full assent of all the learned of the first and best times doe plainely and aboundanly testifie That Tithes are still due by Gods law holy to the Lord his due ordained by God c. They doe not challenge them at all as due by the rule of equity much lesse by positiue law and constitution of princes but by Gods ordinance True it is that the lawes imperiall the lawes of seuerall nations and kingdomes doe mainetaine and approoue tithes but we must vnderstand it thus and so no doubt in auncient times the lawmakers themselues intended as confirming and restoring to the Church that which they had learned by the generall and vncontroulled doctrine of their owne and former ages to be the Churches in right as did the godly kings and rulers in Israel Ezechias Iosias Nehemias c. which restored to the Leuits their appointed portions and brought againe to the house of God the tithes first fruits offerings c. which in currupt times had beene withdrawen This is manifest enough by that already alleadged out of the Fathers For thereby it may appeare that tithes were claimed and paid to the Church before there were any Christian Magistrates to confirme them by law For Constantine surnamed the great who was Emperour about the yeare 300. was long after Origen and Cyprian and yet hee as faith Hermannus Gigas was the first that euer we read of to haue made any law that tithes of all things should be paid to al Churches Foure hundred yeares at least after whose time as Krantius in Metropoli sua lib. 1. cap. 8. doth note it was that Charles the great did also remit to Christians their tributes and in steede of of them assigned tithes vnto Churches bishops And it is yet more apparant by that which antiquity recordeth of Dionisius that was Bishop of Rome before the daies of Constantine almost an hundred yeares how that he made diuision of parishes assigning seuerall Churches to seuerall ministers and assigned tithes lands accordingly vnto them all Adde to these the testimony of S. Augustine before mentioned Maiores nostrl c. For he liuing not aboue an 100. yeares after Constantines raigne saith yet that their foreelders vsed to pay tithes giuing vs thereby to vnderstand that that custome had beene auncient euen before any princes were Christian to make lawes to that purpose Concerning the present time if I were alone hauing so many of the auncients on my side I neede not feare the cause much Truth chaungeth not with times nor is to bee measured by multitude But God be thanked I am not alone For howsoeuer some and those learned men of our Church bee contrary minded the greater Number I assure my selfe doe goe with mee I doe but as a leâ—rner sitting at the feete of so many worthy Gamaliels subscribe vnto their reuerend iudgements If any enquire what the learned of other Churches think the testimonies of a few may giue vs a probability of the rest Iunius saith thus Tithes by allawes that is by the law of Nature of Moses of Christ and of nations haue for euer beene hallowed vnto God Râ—dulphus Gualter though he be Caluins imitator and as it were Commentator in his Homil. vpon Math. cap. 23. dissenting from him in this point saith plainly These things speaking of tithes ought to bee transferred to the Church of the new testament And a little after Nec est quod aliquis decimarum legem c. That is neither is it to any purpose for any one to say that the law of tithes was abolished together with the ceremonies of Moses law For by what arguments may it euer bee prooued that that law of Tithes was euer by God abrogated Zepperus differs as not in minde so almost not in wordes from Gualter for de leg lib 4. cap. 10. thus he hath Aâ— quibus argumentis c. And by what arguments shall it be prooued that law of tithes to haue beene by God at any time abrogated And againe Quemadmodum in quartodecalogi praecepto Euen as in the fourth precept of the decalogue that which is ceremoniall is ceased the morall parte remayning so at this time tithes are a parte of that stipend which by the law of God and of nature is due to the ministers of the Gospel for their labours in their office Now that we haue seene what God what the auncient Fathers and reuerend councels and some of our late but learned writers haue determined vpon this point I trust I may safely without preiudice to the truth or doubt of errour conclude with them and maintaine what I haue so oft affirmed viz. that tithes are still due euen by the law of God The right and ordinary meanes for maintainance of the minister which is our princicipall question That very part and quantitie which euery man out of his goods increase ought to giue to that vse Herein If I doe erre I will not say as Ieremy did cap. 20. 7. O Lord thou hast deceiued me and I am deceiued but this I may well say The pillers of the Church haue failed vnder me the lights of the world haue blinded me the guides of Israel haue led me out of the way the fathers of the people haue caused me desiring to walke in their steps to wander with whom so many so holy so learned and so auncient while I doe erre if the olde prouerbe Cum Platone errare tutissimum be worthy any respect I feare and care the lesse Well be it that it bee most true that the tenth is Gods part and so the ministers yet what is that to such as haue no lands no fields no cattel no fruits of the earth c What is that to tradesmen artificers and other like which liue by their imployments by their labour and industry To such an obiection I answere thus First Bee it thou haue no lands no fields nor cattell c. Yet if thou dwel vpon the face of the earth it is maruaile but thou hast part of the earth more or lesse an orchard or a garden at least And if thou graunt that Tithes ought to be paid of the fruits of the earth then must thou by thine owne confession pay tithe of thine orchard and thy garden be it little or great as doth the husbandman of his field his medow his cattell c. If it be a small matter yet somewhat it is and where is but little euen a little is worthy the receiuing and it cannot but be sinne to withhold it Marke but our Sauiours words Math. 23. And thou shalt see plainely that those minutae decimae small tithes as the law tearmes them are to be paid aswel as the greater For there he speaking of the
is no reason by reason of his much charges and many casualties hee should pay an entire tenth which no body dooth demaund noâ— affirme is it reason therefore he should pay no tithes at all honour God with none of his goods reward the minister that giues him spirituall things with none of his temporall What nothing but his accustomed offerings For so some sticke not to stand vpon it That they which haue no lands cattell c. ought to paâ—e nothing but their offerings except forsooth they will of their owne good wills as if their minister were their almesman giue him anie more A speach so deuoide of sense and reason that I wonder it can come out of the mouthes of such as will seeme to guide their words by reason and their action by religion For is there any law that saith None shall pay Tithes but such as haue lands cattell c Doth not our owne Statute law which yet of all other is most fauourable to the people in this case and the Canon Law speake directly of 2. sorts of tithes Prediall Personall And whereas the accustomed offerings are so small that it is not possible they alone might be able to maintaine a minister in any sorte no not in the greatest parish in England may it bee imagined that any lawmakers should but intend such a thing viz. To exempt all such from payment of Tithes as haue not lands c. knowing that there bee many hundred parishes in the land where if personall tithes bee not payd the minister hath and can haue in maner nothing to liue by There is none I thinke of so little knowledge and experience in the world but knowes well enough That in all places the land ouer wheresoeuer men pay tithes of corne cattell c. to the vttermost yet they pay these accustomed offerings too Now mee thinkes people knowing this should of themselues conceiue that tradesmen c. pay not their offerings in lieu of those tithes and other emoluments which husbandmen paye but that as husbandmen pay the like offerings notwithstanding their Tithes payd in the largest maner so themselues should besides those offerings pay some thing or other which might bee somewhat equiualent to the husbandmans Tithes That so it might appeare by their deedes That they loue the Gospell ministers thereof no lesse then the husbandman dooth are as worthie thereof as hee Which thing without all question our forefathers and auncient lawmaters carefully did intend and respect in appointing personall tithes and is only then performed when they in one or other maner are yeelded CHAP. VII Yeeldeth some reasons and speciall causes why God vouchsafeth to haue as his owne some part of all mens goods Why the tenth And why so great a portion as tithes offerings c. are hee hath assigned vnto his ministers Where the Reader shall finde diuers weightie causes why ministers ought to haue not a beeggerly sparing but ample and liberall maintenance HItherto I haue shewed what right the Church hath vnto Tithes proued by sundry arguments drawne from the scriptures fathers lawes of nations rule of equitie and consent of times That Tithes both prediall and personall are still due to the ministers of the Gospell and ought now in the time of the Gospell by diuine right ordinance to be payd Now I hope it will not seeme to the good Reader time ouerlong nor labour superfluous to consider somewhat also more specially of the end reason wherefore it hath pleased God to sanctifie and set apart vnto himselfe as a continuall inheritance any part or such a part of our temporall goods Such a consideration can not but bee a profitable and necessarie motiue and incitation to the true better performance of this kinde of dutie Of this point I conceiue that there be 2. principall causes one that respecteth directly immediately God himselfe another that respecteth the Church of God That which respecteth God himselfe is the acknowledgment of Gods sole and souereigne Dominion ouer all God will by by some certaine portion of our goods returned backe and offered vp againe vnto him bee acknowledged to bee Lord of all I say againe As God is the giuer of all our wealth and he onely who blesseth the workes of our hands so for acknowledgement of his vniuersall Dominion he will haue a part thereof set apart for himselfe This is it the Lord meaneth when making claime vnto Tithes offerings vowes other hallowed things hee calleth them his speaking of them tearmeth them Mine offerings my hallowed things the Lords tribute his inheritance c. as we read in sundry places of the law namely Numb 18. Leuit. 27. c. that Salomon meaneth when as a morall dutie written in the hearts of men by nature he teacheth euery man To honour the Lord with his substance Prou. 3. 9. that the Prophet insinuateth when on Gods behalfe he chargeth the people that in withholding their tithes and offerings they had robbed and defrauded not so much the Priests and Leuits as the Lord himselfe Yee haue spoiled me saith the Lord wherein in Tithes offerings Accordingly auncient Diuines counted it currant Doctrine and a kind of speech very agreeable to pietie trueth to speake after this maner Wee offer vnto God our goods as tokens of thankefulnes for that wee receiue Iren. lib. 4. Cap. 34. Hee which worshippeth God saith Origen in Numb 18. Homil. 11. must by gifts and oblations acknowledge him Lorde of all S. August tract de Rectitud Cath. conuers hath these words Vnusquisque de quali ingenio vel artificio viuit c. Euery man of that meanes whereby hee liueth thereof let him pay to God the Tenth Let him consider that all is of God that he liueth by whether it be the earth or the waters or seeds or all things that be vnder heauen or aboue if he God had not giuen it vnto him he had had nothing And in the decrees as a Maxime vndeniable such like preambles and assertions are to be read Cum autem in signum vniuersalis Dominij c. forsomuch as in signe of his vniuersall souereignitie as it were by a speciall title the Lord hath reserued Tithes vnto himselfe auouching clayming them to be his owne c. And some of our owne later writers very iudiciously vpon like consideration haue tearmed tithes and other holy things appropriated vnto God Sacrum vectigal a sacred Tribute or rent Sacred both in regard of the person God to whom properly it is due of the vse vnto which God hath assigned it to bee payd There cannot bee a clearer trueth then this yet so are mens eyes now a-daies blinded with couetousnes or their minds daseled with ignorance that a great part of men euen of men professing godlines and knowledge seeme to account it a straunge doctrine Many would faine perswade themselues that for their wordly goods if they
it as by incouraging and inducing men to take away the cause thereof by maintaining his ministers wel that they may not fall into contempt Where that course is not taken but men will first by disabling and impouerishing the minister bring him into contempt and then contemne him as the Philosopher not vnworthily laughed at the folly of them which reiected him when hee came in his old rags but admitted him curteously when hee returned in trim apparell as if his new attire had made him to bee another and not the same man hee was before so may wee iustly condemne the wickednesse of such as make the minister by ill and vnworthy maintenance contemptible and then hauing themselues made him such doo vndeseruedly contemne him 2. Secondly this is doone To mooue and draue men to bee willing to vndertak this kinde of calling For else who almost will betake himselfe to the ministerie and bee desirous to become a Diuine if he see before hand no hope of perferment no likelyhood of due maintenance to arise thereby I graunt that preferment reward is not the principall end wherto men should looke yet when as men are not of that degree and calling by birth as the seed of Aaron was but are in respect of themselues free to make choise what kinde of studie what course of life and profession they will follow it will be hard to finde many that will preferre that calling aboue others when they foresee hauing spent their time their patrimonie their studies for many yeares together that way little or no hope of condigne reward and fit maintenance Many will rather as is daily seene betake themselues to other professions to the Law to Physicke to the schooles yea to seruice c. wherein they see more hope of maintenance and a ready way opened vnto preferment and estimation in the world And few parents will there be that will haue any great desire to train vp their children of purpose for the ministery when as they shal perceiue that when a man hath spent vpon one child if he be a man of any fashion 2. or 300 pounds thrise or twise asmuch as vpon any of the rest of his children yet he is farther off from preferment then any of the rest while it is not easie to attaine any thing vnlesse it bee some beggerly stipend or a peeld benefice scarce woorth the taking vp Heathen men could obserue That Honos alit artes it is honour and preferment that maintaineth any kinde of learning that probata virtus inhonora cessat vertue though it be commended yet if it be not honoured and rewarded will soone be discouraged And wee may obserue say what men will That it is maintenance that dooth and will mainteine religion and preferment that dooth will draw fit and worthy men to the ministerie That the want of due mainteinance in our land is the principall cause that religion among vs flourisheth no better and the lacke of due preferment in our Church the maine and speciall reason whie our ministerie till this day after so long a preaching of the Gospel so great a peace of the Church so large a tâ—me for breeding vp and planting of sufficient men remaines yet so vnfurnished as it dooth of able teachers one halfe at the least beeing yet far from any competent sufficiency to that office Besides many others who being with learning gifts very sufficiently qualified which for want of due maintenance are both discouraged to employ their studies disabled to doo that which otherwise they would could performe compelled to bend their witts spend their time otherwaies Would to God therefore the Gouernors of our land would at the length respecte this purpose of God who hath allotted to his ministers so great and competent a portion to the end thereby to allure and inuite men to vndergooe the calling accordingly prouide that euery where the same might in some measure so bee layd out for them that there might bee apparant hope of preferment and some certaintie of sufficient and good maintenance for such as would betake themselues to that course of life Then within a little while it would appeare that there should bee no occasion nor need for furnishing of places to fil them vp with Tailors Weavers or out-worne spend thrifts The vniuersities like good fruitfull mothers would breed vp send abroad of her children well neere enowe to supplie such vacations Many would open their mouthes with ioye that now byde silent with griefe not a few would stirre vp the gifts of God in them which now either like the slouthfull seruant bury them in the earth or with Martha employ them about things though necessary for themselues yet lesse necessary for the Church some no doubt that for preferments sake haue halfe against their wills left this calling would returne againe from the schoole Physick Law c. to this most sacred function 3. A third cause is to enable them that bee entred into the ministerie that bee ministers already to bee faithfull diligent and assiduous in their charge wherevnto they can not but bee the more occasioned when they haue all their necessary wants ad victum ad cultum sufficientlie and abundantly supplied and wherein to faile they haue either none at all or farre lesse excuse when as they be not for want of necessaries enforced to leaue the word and serue tables Act. 6. 2. that is to discontinue their chiefe and principall studies and betake them to some other calling or courses to their profession not pertinent Contrarie to the rule and the minde of the Apostle who 2. Tim. 2. 4. saith No man that warreth intangleth himselfe with th' affaires of this life because hee would please him that hath chosen him to bee a Souldiour c. meaning that as hee that goes to the warres giueth ouer his ordinarie priuate and domesticall affaires that so hee may follow his Captaine without â—et and doo good seruice vnto his countrie so should he that betakes him to the ministerie of Christ forgoe all other vocations courses of life as husbandrie handicrafts merchandise schooling Physicke Chirurgerie c. and follow onely that worke of God wherevnto only hee is called which alone will require a whole man Contrary to the minde of the auncient fathers who as wee may conceiue by the words of S. Cyprian epist. 66. reprooued one Geminius Faustin that had vndertaken the charge of pupills and ouersight of a mans will as dooing therein against the Canons of the Church then saying that Ministers haue nothing to doo with secular affaires but as the Leuits had no other busines but to attend on the altar so the Lord had prouided for his ministers now that they might not bee drawne by wordly occasions from their holy busines but day night should attend their heauenly and spirituall exercises by the words of S. Gregorie who rebuketh a certaine bishop or minister of his
more then other Of this kinde Custome is not the least nor least vsuall Neither doe I denie but that it is a thing that ought much to bee respected and doe willingly acknowledge concerning the verie point in question viz. the ministers maintenance that in our land and Church of England it is one principall cause of much good and quietnes betwixt pastour and people while both ruled by custome doe rest satisfied with that which it by course of time hath made a law And so long and so farre as any custome is good and reasonable accordeth with trueth and equitie doe say of it with Saint Aug. Cum consuetudini verit as suffragatur nihil oportet firmius retineri when trueth it selfe and reason approoueth a custome nothing ought more firmely to bee reteyned Non. n. as saith Tertullian possumus respuere consuetudinem quam damnare non possumus For we ought not nor cannot refuse that custome which wee cannor condemne Where Custome is not such but is apparaÌ„tly euill wicked being repugnaÌ„t either to reason or nature or the word of God c. for so much as by the very lawes of men a Custome to the ende it may haue the force of a law ought to be both agreeable vnto reason and lawfully prescribed we may iustly alledge against it that saying of our Sauiour to the pharisies Math. 15. 3. Why do you transgresse the Commandement of God by your tradition or Custome and the lawe of God to his people Leuit. 18. 30. Keepe ye mine Ordinances saith God doe not anie of those abhominable customes which haue bene before you And say with Cyprian we ought not to attend what anie before vs hath thought fitte to bee done but what first of all Christ who is before all did first doe neither must wee followe the Custome of man but the truthe of God For as the same Father saith otherwhere Custome without veritie is but the Antiquitie of errour These things premised Bee it nowe that there is any where such a Custome as they will call it risen and vsed that people shall not maintaine their Minister not giue of their goods to him that teacheth them seeing this is a custome wicked and vnreasonable as which is directly 1. against reason which saith that The labourer is worthie of his hire 2. against nature which forbiddeth to mousâ—e the mouth of the oxe that treadeth out the corne 3. against the word of God which commaundeth him that is taught to make his teacher partaker with him of all his goods and biddeth euery man so to honour the Lorde with his substance Therefore it ought to be broken and not suffered among men For as it is no good argument to say it hath not beene our custome to serue and worshippe God to honour Christ to haue diuine seruice to haue any Church to receiue the Sacramentes to haue any preaching to haue other then a Sermon once in a month or in a quarter with other like and therefore we will not now begin to doe it or to haue any such thing so it is neither good argument nor agreeable to good reason to say it hath not beene our custome to maintaine our minister to pay any tithes to giue him any thing but what wee lust to bee at any certaintie and therefore wee will not now begin any such matter For reason and trueth as well said S. Augustine must be preferred before custome And the Truth being manifested custome must not be followed because the Lord said not I am the custome but I am the truth Yet sometimes custome is falsely prepentended People count that to be a custome which is none For in these cases properly to speake Custome is an ancient and long continued manner of payment of any kinde of tithe in this or that sorte in this or that quantitie And therefore holdes onely de tanto as I may say not de toto It preuailes I meane and is iustly pretended when question is about the manner how a thing should be paide but not for the thing it selfe For it is a ruled case or Maxime in the lawe that Non est mos de non decimando There is no custome for paying no tithes at all or no tithe of any one thing But where any thing hath beene payd for the tithe of such or such a thing though it be but two pence for that which is worth two shillings or but twelue pence where in very deede tenne shillings were with the least or but the twelfe or fifteenth or but the thirtieth or fortieth parte of the thing it selfe custome carries it be it reasonable or not that it shall still be paid in no other sorte Otherwise the denial or non-payement of any kinde of tithes is nothing else but a flat deniall debarring and withholding of a manifest right and no more makes a custome how long soeuer it hath been left vnpayd then doth a a tenants denialâ— or detayning of his rent from his land-lord prooue and cause it to bee irrecouerable and not due whensoeuer he list to claime or sue for it as a thing whereof the lesse is already payd the more is behinde and to come In a word Then properlie may it be called a custome when some certaintie is knowne that the Incumbent may bee able to vnderstande what is his due what his predecessours haue and himselfe ought to receiue and the parishioners what they are to pay Here it were not in vaine to recite some of those many hard customes and vnreasonable compositions wherewith at this day our ministery is oppressed that being laid open to the cleare view of all men they might the easier be discerned and the sooner If the case be not desperate mollified But as well for auoyding tediousnesse as for other causes I leaue them to the consideration of the godly and conscionable reader who being any thing acquainted with the state of our ministerie may of himselfe obserue diuers such and doe onely wish that such due regard might be had thereto that hereafter neither any man may haue cause by writing nor any minister by grieuance to complaine thereof which might easily be effected if my coniecture faile me not if one thing alone not foreseene at the first were rightly lookt vnto now I meane the mutabilitie anâ— alteration of times For likely it is that whereas for diuers things by custome or composition onely thus much is now payd for the tithe thereof both in towne and countrie which prooueth now to be farre too little and the Church and ministery to be thereby greatly hindred the reason why so small a pay according to our times was heretofore either imposed or agreed vpon for I thinke that they were setled at first with consent and liking of both sides was because in those times it had prooued and was one yeare with another reasonable and such as was indifferent as well for the one as the other and the cause why they are found to
be so farre from indifferencie and so vnreasonable for the one side alone in these daies is onely or chiefly the alteration of the times by which ground fruites of the earth cattell houses and all other things titheable are growne to such a high rate extreame worth as in those daies was not imagined they could possibly haue risen vnto with continuance The speciall reason that mooues mee to coniecture this to be the cause is for that I know that in those times when such customes and compositions tooke their beginnings for most of them seeme to be somewhat ancient not the laytie but the Clergie the Church-men were the stronger side and therefore questionlesse would neuer yeelde but to such composition or Custome as in their iudgement and knowledge or conceipt then should not be preiudiciall to their Churches Wherefore if this errour of the times alone were amended probable it is that diuers customes and compositions which now ministers not without cause complaine of and grudge at might stand without dislike on either part The readiest way to amend it were to make such rates and payments somewhat alterable that so as prices of things doe rise or fall to any notable difference the rates and payments themselues might from time to time as vpon euery vacation of the benefice or altenation of the possessour or other like opportunitie vary and alter and not the minister enforced to looke with his continuall hindrance when things will come which happely and verie likely will neuer be to those old rates and valewes againe and be faine to liue the meane while not as his parishioners according to the present times but as no body else doth according to the former as if it were possible for the minister alone and aboue any others now a daies to liue well enough by that which was thought and found when meanes to liue by were more then â—ower times cheaper then now they are to be but sufficient for him euen with the least or reason that any howsoeuer vnreasonable preposterous composition should bind as well the succeeding as the present Incumbent men haue power to preiudice not only theÌ„selues because meÌ„ may do with their owne as they lust but also all that â—ome after them euen in things that are not their owne farther then for the vse and present time I come now to the fourth and last sorte of obiections viz. those which are more special then any of the former that is such as concerne Personall tithes Touching which very much is to be spoken and answered as which of all other are most in question It seemes vnto many a thing most vnreasonable and hard that personall tithes such I meane as of Artificers Tradesmen Merchants c. are to be paid should be demanded And therefore as if the Statutes and lawes to that purpose made and yet in force were a thing against all reason and conscience they will not abide to heare thereof What men to pay tithes of their labour and of their priuate gaines Tradesmen and artificers to be accountable for tithes But for answere 1. That such kinde of persons ought to contribute toward the maintainance of the minister as well as others is alreadie so plainely and firmely prooued that any man not voide of sense and reason cannot but be satisfied with it 2 This kinde of contribution whether any lust to call it a Tithe or a tribute or a rate or a pay or what else any will it is not much material it is the thing it selfe and not the name that is in question If the name seeme odious vnto any let it be changed if it may Though I thinke there be more reason to retaine also the name as all our predecessors and lawes haue done then to alter it 3 Concerning the quantitie how much they should pay this is graunted that such persons are not required to pay as the husband man doth an entire tenth but a tenth of their cleare gaines their expenses and charges being thence deducted 4 If the quantitie determined doe seeme also as to many it doth ouer great what might be little enough I cannot easily gesse And I suppose our predecessors and the wisest and most learned of all Christendome which did determine it saw more cause and I doubt not but they saw in this matter as much as was to be seene why so to determine then any now can shew for the contrary Their common allegations are as followeth 1 They of whom such personall tithes are demaunded are poore tradesmen artificers c. which hauing no lands no cattel c. as hath the husbandman are not able to pay Answere 1. Where pouertie is truely pretended their case I grant is to be pittied not burthened Neither is it intended that ought should be payd but where it is due But he is very poore that hath nothing at all to pay If their gaine and income bee but small yet according to that it is as they haue receiued so ought they to returne againe to God It is not fit nor it is not lawfull because they haue not asmuch as they desire therefore they should spend Gods part and their owne too eate vp that by which the minister should liue as well as that which perteineth to themselues 2. But whether pouertie be alwaies iustly pretented as if none were to be accounted rich but such as haue lands and cattell may very iustly be made a question For if as a tree is knowne by his fruites so pouertie or riches may by the effects then out of all question if we compare the husbandman and tradesman the townesman contryman together in other outward things as in diet apparell house houshould furniture building expenses c. it will easily and quickly appeare who is the poorer And now is it not strange that whereas in all other things in worldly matters the tradesman c. oftentimes exceeds the countryman very much and will bee taken for the richer more able person onely in honouring God with his substance in vpholding religion with his riches in maintaining the ministerie of the Church with his wealth he wil not come neere him by manie degrees but though he delights to haue the fairest house the best apparell the furest armour goodliest furniture richest table c. Whatsoeuer it costeth him yet is contented rather then he wil be at any charge to haue the worst teacher the abiectest minister And is pouertie the true cause of this is need alwaies iustly pretended Is that I say euer the right cause why now a daies among such vix inuenias locupletem locupletem dico they bee S. August words not mine non tam facultatibus sed opâ—rib a man can scant finde a rich man a man I meane that is rich not so much in worldly goods as in good workes in abilitie as in deeds Why that many etsi in domâ—b aeuroâ—unt diuites tamen in Ecclesia sunt mendici Though at home in their
golde a memorable testimonie of their gratefull mindes They thought it not enough to giue to God as others did and as was ordinarilie required but because they had tasted of Gods mercie aboue others they account it their dutie as euery godly man should to giue to God more then others For nature much more religion teacheth all that The more a man receiueth the more hee is bounden The greater benefits the greater thankfulnes is required at his hands True But cannot we be thankfull to God though we offer vnto him none of our goods we can praise him with our hearts and with our tongues declare the wonders that he had done we can exalt his name in the congregation of the people and tell out his workes with gladnesse Or To be plaine we can be content to offer vnto him the oblations of our hearts and our lips but not of our hands We can be content as S. Bernard very aptly to this purpose speaketh to goe with the wise men to seeke Christ yea we will with them fall downe and worship him too but we be growne too wise with theÌ„ to open to him our treasures That is the very renting of our hearts we cannot endure to be tied vnto it If Paul will make Agrippa a Christian he must except these bands too But be not we deceiued God is not mocked He requires that we honour him with our goods as well as with our bodies and our spirits for both those and these are his Which the man after Gods owne heart Dauid well considered when as we read Psal. 116. hauuing bin in such distresses and troubles that standing vpon the brincke of the pit of dispaire he said All men are lyars and vtterly deceiued that say or account of me that euer I shall esâ—ape these daungers and be exalted to sit vpon the throne and yet at length finding Gods mercies so vnmeasurablie heaped vpon him that he was not able to expresse them bethinking how to shewe himselfe not vnmindfull thereof nor vnthankfull therefore hee did enquire within himselfe saying Quid retribuam Domino c. What shall I render to the Lord for all the benefits that he hath done vnto me He resolueth not onely I wili take the cup of saluation and call vpon the name of the Lord but also this verse 15. I will offer a sacrifice of thanks-giuing according to the law and I will pay my vowes euen now in the sight of all his people that is I will with my goods performe such ordinarie duties as the Lord in his law doth require and I will besides render of my goods such other things as in my trouble I vowed extraordinarilie to giue or offer vp vnto my God if he should deliuer me out of them Now if men be so farre from Dauids minde that because they haue beene in trouble and danger they will not onely not vow nor giue any thing extraordinarily but refuse likewise therefore to render euen that which God doth ordinarily require let them take heede least pretending to draw neere vnto God with their lips their hearts whatsoeuer they pretend be as farre from him as their hands and insteed of shewing thanfulnesse they do not openly bewray manifest vnthankfulnesse and so make themselues vnworthy of future blessings that be so vngratefull for former 3 But it is not fit that the minister should receiue personall tithes because so he will from time to time be acquainted with mens seuerall estates and know as well as they in manner what they gaine or lose from yeare to yeare Answere But why is it not fit he should know in some generall sort at least how god doth blesse or not blesse prosper or not prosper his people For how they do rise or fal what their states alwaies are hee cannot know because he is nothing the more acquainted thereby with their expenses and spending of that they haue God thought it to be fit enough among his own people the Iewes as may appeare by appointing them 1. To pay the tenth of euery thing 2. to bring 3. times a yeare euery man his offering according as God had blessed him In diuerse of their offerings to offer an offering of greater or lesser valew according as they were either riche or poore Againe we doe see that the husbandman at this day euery where doth account to the minister of God how God hath blessed inriched and increased him or otherwise diminished and brought hâ—m low in euery thing he hath both great and small And why shall tradesmen c. thinke that not fit for them to doe which God did iudge to be very fit for his owne people and which husbandmen neither refuse nor think vnfit Let others thinke what they will I doe verily think it to be not onely fit but also expedient and necessary too that euery man whether he be husbandman or tradesman doth liue by by land or sea by natures increase or by his â—rte and labour should let his minister know how God doeth either blesse or not blesse him that so he the minister may be the more occasioned the rather for that it so neerly toucheth himselfe either to praise God for plentie and abouÌ„dance sent or to pray to God where his hand is heauie for the remoouing therof and sending of better successe Farther But where som composition lies vnlesse the minister be made acquainted with the Income increase or decrease of his parishioners estate by Computation which way is it possible he shall know what certaintie to demand or depend vpon but must the thing that it most disclaimed indeed vtterly intolerable stand stil to the curtesie beneuolence of the parishioner Wherfore sith it is most vnfit and vnreasonable that the minister be left to mens curtesies coÌ„scieÌ„ces which now a daies be but short let such as think it not fit that he should be acquainted with their gains and losses from time to time condiscend at least to that which neither parte hath any iust cause to except against that is some reasonable Composition as in London alreadie there is which one yeare with another may be indifferent for both sides 4 But where is any such Tithe payd who is there that paies them Therefore why should we doe otherwise then others doe Hereunto though I might answere in a word We ought to liue by lawes not by examples And therefore though it were true that this kind of Tithe were now no where paid yet this being prooued as it is that of right it ought to be paid such examples of non-paiment doe not iustifie but make more euill the facte For The more trangressors the greater the sinne The farther the disease is spread the more intolerable and needing speedy care ne pars syncer a trahatur least al be mard yet if the willing Reader will vouchfafe but to turne a little backeward he shall there find it sufficiently declared how long by whom where those kind of
in regard of the very words of the statute concerning the quantitie prescribed For I do not yet find it agreed nor explaned by any what is to be accounted Cleare games The common opinion is That only to be Cleare gaines and so titheable which a man putteth vp as they say in his purse at he yeares ende aboue all charges and expenses whatsoeuer Or which a man at the yeares end findeth his last yeares stocke to be increased aboue that at the beginning of the yeare it was But though I know that neither this way after this so large a sense do any almost now a daies satisfie the law that this neither is nor can be the true sense of the law I haue many and those apparant reasons as 1. So might the Ministers maintenance proue exceeding small nothing happely some yeares For it is probable that many trades-men c. may gaine well and yet lay vp nothing at the years end but spend all in housekeeping gaming drinking c. 2. So there should be no maner proportion betwixt predial and personall tithes Because where as the husbandman how smal soeuer his increase be yet paies somewhat the trades-man though he gaine indeed verie much yet if he haue occasion thereunto or but will spend all shall pay nothing And then wheras among husbandmen the maintenance of the Minister lies equally vpon them all both poore and rich euery one paying more or lesse according to that he hath among trades-men it shall lie onely vpon some few and those the honestest and thriftiest onely 3. So should the practize of that law for personall tithes vtterly differ from the practize of the same law in places exempt as in London in fisher townes c. In which euery man rich or poore that hath either house or fish paies accordingly euerie man spending but his owne and not the Ministers parte likewise 4. By this meanes the Minister stands still at an vncertaintie and the curtesie of his parishner the thing principally disclaimed For the parishner what euer hee gaine is still at his choise if he list to spend all and may handle the matter so that though another gaining but 20. pounds yeeld the Minister 10. or 20. shillâ— yet he gaining an 100. pouÌ„ds may not yeeld him twentie pence All which absurdities and inconueniences weighed it is probable that is not the true sense of the law vpon and from which they doe arise Another therefore if we seeke that I take it must needes be this That euery such person shall pay the tenth part not of his gaines absolutely aboue his first stocke or principall but of his cleare gaines that is of that which hauing diducted and abated all such charges expenses as besides the first penie that he had occasion to lay out surmounteth towards house-keeping and increase of stocke So that wheras in prediall tithes the husband-man is not allowed for his seede ploughing weeding reaping mowing shearing carriage or any other like charges in personal tithes it is otherwise The trades-maÌ„ c. shal be allowed besides his principal for his expenses in tools rent reparations for carriage cellerage custome and other like and pay Tithe onely of that which ariseth cleare aboue all such charges and is lefte him when hee hath made his full and absolute returne toward his houshold necessaries or to bee newely imployed as a stocke This sense as any man may easily perceiue first is very consonant to reason secondly beareth some proportion betwixt prediall and personall tithes in that wel-nigh all trades-men artificers c. may be found lyable more or lesse to such a kinde of paye thirdly admitteth some knowne certainety the thing specially intended in euery mans estate fourthly it is confirmed by the vsuall practize of the payment of such tithes in such cases as are out of question as in London where paying by the house euery man whose house is 10. shill. or aboue of yearly reÌ„t paies accordingly of fish wherof in most places the tithe is paid not of the iust Tenth but of the twelfth in some places but of the fifteenth part 2. or 5. parts as the expenses may appeare to be more or lesse being allowed for boate and Sayne c. Which doth plainly argue That the expenses mentioned in the statute should be vnderstood not of all kind of charges whatsoeuer that a man may bee at for himselfe and his Trade the whole yeare thorough but those onely which are imployed about the very thing it selfe as instruments and meanes or as the principal or a part of the principal to bring it the gaines to hand Which kind of charges or expenses once deducted the remainder being cleare gaines is to be shared betwixt the gainer thereof and his minister toward the maintenance of them both euen as the husbandman doth his whole increase as naturally it doth arise without any such deduction These things considered that is the time of payment the persons exempted the meanes for recouery and the ambiguitie of the words I hope I may without any daÌ„ger wrong or scaÌ„dal at al iustly conclude and affirme that the statute for personal tithes is not hard but exceeding fauourable vnto the parishioner That the ministers rather haue great cause finding by iust long experience how men abuse those fauours and peruert that law to their great preiudice the hurt of our ministery hindrance of the Gospel and decay of learning to complaine thereof with all earnestnes to craue desire the magistrats of the land al those in whose hands it lies to redresse such euills that weighing the matter more thoroughly and considering more seriously of the cause for the righting of their wrongs for furtherance of the gospel learning for increase of preachers in the land they would either alter this statute wholly and settle in steed of it a perpetuall composition betwixt the incumbent his parishners for personall tithes either after the maner of the citie of LondoÌ„ or some other like or else at least so explane amplifie and perfit a common practise in sundy cases euen of â—inal moment the present stâ—tute that al ambiguities and euasions being taken away and stopped the minister might plainly and directly know what to demand and how to recoâ—er it and the parishioner what and how to pay Wherein the case being so doubtfull ambiguous apt and open to contention as now it is any reasonable certaintie were much more beneficiall to the ministerie then that which now can bee had And it could not but be a meanes of much peace and concord betwixt pastour and people a thing worthy to be bought with som loss who now in this case wil yeeld in maner nothing without continual contention which moueth the greater number of ministers rather to lose in manner the whole then to be litigious and accounted contentious for a part The statute was made in such a time when it was thought a vertue to nip and
and the scope whereunto I haue had respect did require And haue plainly prooued by apparant reasons euidence of the word of God the iudgement of the Fathers and pactise of al times That the minister of God to the end he may be enabled and not discouraged in his Ministry ought to haue such maintainance allotted assured him as is liberal sufficient and the same certaine not voluntarie that so he may as well know what to receiue for his maintenance as to doe and performe for his office To this euery one that is a hearer of the word must for his part without respect what others doe according as God hath enabled him yeeld and contribute out of such goods in general and out of all such goods in speciall as God hath blest him with with Wherein no vaine pretenses no idle excuses can take place for God will not be mocked This being Gods rule and measure that what a man soweth that also shall he reape Touching the practise of this doctrine He that reades aduisedly what I haue written shall plainly perceiue That the auncient and vsuall practise of our Church was agreeable hereunto For so long as our Ministery enioyed wholly her endowments her offerings and her tithes in a word so long as there were in the land none other then Rectories so long as each sort of Tithes Personal as well as Predial were duely paid vnto the Church so long our ministers could not but be condignely mainteined From which looke how farre the estate of our ministery at this present is declined so farre doe we come short of the due and right practise of this doctirne The principall cause that hath moued me to handle this argument hath beene the loue I beare vnto the Church of God and feruent desire I haue to see the Ministerie thereof in our land at length to flourish or at least to be competentlie prouided for redeemed from that seruile condition needines contēpt wherein a great part thereof doth dwel The sight and notion wherof cannot but moue the harts of all such as sincerely loue learning and religion to lament it to desire and what in them is indeuour the redresse thereof To bring this throughly to passe the right and best way is That the true and ancient practize of our Church in this behalfe which yet continues God be praised in the greatest part of our land and in most parishes might be restored into all and firmely setled againe throughout the same But of that seeing there is little hope the next way is That the state of our Ministerie for maintenance might be reduced as neere vnto that best and absolute course as possibly and conueniently might be How this might be effected may be perceyued by that I haue written Which I haue published to the world in hope thereby to occasion such of the lay sorte as are godly minded of their owne accord so farre as lies in thē to put the same in practise those that be of the ministerie better to consider of its estate and miserie with mee to open their mouthes in so good and necessary a cause Neither am I altogether without hope that the same may be some motiue and inducement vnto such as be in place of authoritie to prouide for it by holesome and effectuall Lawes The causes and motiues that haue bred and confirmed in mee this hope and expectation are these 1. For the matter handled the whole treatise throughout I haue deliuered nothing but the truth nothing but what is consonant to the word of God to reason equitie and to all auncient and good practise For though I dare not assume vnto my selfe let no man so vnderstand mee that euery sentence euery reason and argument euery answere is such yet for the maine points and more generall positions themselues I hold them to bee so agreeable to trueth consonant to reason that I doubt not to affirme That therein I haue spoken nothing but the trueth nothing but what is agreeable to reason and equitie and therefore ought where wee faile to be put in practise aswell as where already we are in the right be continued 2. In regard of the persons whō it concerneth namely the ministers those not a few of our Church the ministers I say of the Gospel and Preachers of the word of God Their cause it is that I doo handle their greeuances that I doo make knowne And it semeth vnto mee That seeing there is regard had of men of all other professions vpon due suggestion conuenient relief remedies graunted affoorded from time to time for their wants distresses there is great reason cause why we should hope that they also may obtein the like fauour benefit the like or greater cause once appearing For for my part I can not nor will not conceiue so euill of those thorough whose hands these things must passe and by whose meanes principallie this kinde of redresse must come that they will be vpright indifferent to all sorts of persons else partiall hard vnto the ministers of the Gospell only Though it be true that The Laytie is alwaies offended with the Cleargie ready to hurt them what they can yet my perswasion is that this shal be found true but only in the vulgar sorte of thē that the better worthier sort specially they who are chosen singled out from all the rest as men of an vpright hearte fearing God wil shew themselues euery way indifferent to one as wel as to another and howsoeuer any passion or affection may sway them this or that waye at home in their priuate affaires yet beeing in place where only the Commune Bonum of Ch. or countrie is to be respected they will with the heathen man emploied for his common wealth Simultates deponere lay aside all grudges passions looke only to that which their place and calling equitie and pietie requireth at their hands 3. The present time In which religion being now throughly setled Heresies extirped Schismes suppressed all contentions about doctrine or discipline wel quieted also knowledge learning aboūding the vse necessitie of a learned ministerie more then heretofore appearing that opportunitie is offered to prouide for the externall state good of the Church and ministerie thereof which in former times was not to bee had 4. The present estate of our ministerie which differing farre from that some 30. or 40. yeares agoe it was necessarilie requireth a better regard to be had thereof For then the ministerie was filled vp with Tag rag such as the time would yeeld Taylers Weauers Coblers c. and whosoeuer else but would was made a priest Whose desert commonly was such That if they had but x. pounds a yeare lesse if their maint should be proportioned to their merit was enough for them But now God be thanked our ministery either is or if due prouision for them were