times the thousandth part of the goods to be enough for God maintenance sufficieÌ„t for his Church ministers therof 4 And as God by expresse law required the best and fairest to be offered vnto him So in many things men haue obserued how truely I leaue to others the tenth as it were naturally to be the best the very croppe and principall Insomuch that in old Plautus the word Decumanus is vsed for magnus that is the tenth thing for a great one of that kind and as scholers doe know in other Authors Decumana oua decimus fluctus decumana porta and decumanus limes are vsed for or accounted of others the greatest So that God requiring the best and the best and goodliest being naturally the tenth it seemeth that in demanding the best he meaneth the tenth 5 Some thing there is also to be considered in the very number it selfe For it is certaine that not onely men indued with religion and true knowledge of God but euen heathen wise haue respected much the Numbers of 3. of 7. and of 10. which probable it is they haue done by a certaine secret and speciall instinct of natures light suggesting vnto them 3. as a number mysticall because of the Trinitie 7. as a number of holinesse because of the seauenth day and 10. as a number of perfection contayning in it and vnder it al other numbers as which in the speech and reconing of all nations vnder heauen take their nomination and proceeding still by 10. and from ten to ten Now as one saith well Three being the mysticall number of Gods vnsearchable perfection within himselfe 7. the number whereby our owne perfections thorough grace are most ordered and Ten the number of natures perfections for the beautie of nature is order and the foundation of order number and of number ten the higest we can rise vnto without iteration of numbers vnder it could nature better acknowledge the power of the God of nature then by assigning vnto him that quantitie which is the continent of all she possesseth 6 Law or expresse word of God whereby he had reuealed to man that he required the tenth rather then any other part till Moses time we find none but when as we read that long before Moses the tenth was paide to God may we not with good probabilitie gather that they knew that God accepted that part gratefully required it rather then any other parte at their handes Let vs also see the other cause viz. that which concerneth the Church of God and that is That so hee might haue wherewith to maintaine those that should attend his Ministerie and seruice in all ages and in all places the world thoroughout It cannot be denied but that God from the beginning of times required of al men to be publikely worshipped serued thereupon it is not possible to name that nation vnder heauen which liuing in any forme of humane societie hath not by the meere instinct light of nature professed a publicke solemne honor worship of God So that whether they haue done it rightly as did the Patriarks Church of God froÌ„ time to time or erroniously corruptly as the heatheÌ„ that knew not the true God nor true form of diuine worship yet they haue al alwaies agreed in the matter viz. that God was publikely to be worshipped howsoeuer they disagreed and varied in the manner viz. in what sorte that ought to be done Secondly it is as clear and out of all question that for the due better celebratioÌ„ of that his publik worship seruice God ordained from the beginning a publike ministery and priesthood and would not that any should presume to intermeddle in that function and vndertake that worke but such as he himselfe had either ordinarily by men or extraordinarily by himselfe called and chosen thereunto And reason For if among men Princes Lords c. will not be serued and attended on but by men of their owne choise is it not more probable a great deale that the King of Kings and Lord of all Lords will not be serued in his Church but by such as himselfe hath thereunto elected and appointed Now as God would euer haue publicke worship of his owne description seruants and attendaunts therunto of his owne ordination so it was his will and his wisdome to reserue vnto himselâ—e a parte of the goods increase and profits of the world that so he might haue of his owne wherewith to maintaine those his owne seruants This I take to be cleare by Gods owne speach vnto Moses when hauing set his marke vpon diuers things calling them mine offerings mine hallowed things my tithes c. he addeth These haue I giuen to the sonnes of Leui Why for the seruice which they doe me in the Tabern and It viz. the tithes offerings c. is your wages for your seruice vnto mee Which words doe plainely show that God would that such as attended him and serued at his altar should receiue those things as his pay and not as mens as from his hand and not from man in lieu of the wages and reward which for their seruice it was fit and necessary that he their maister Lord should allow them Whereupon he â—aith not to the people The maner of speech is much to be noted you shal giue them your offerings c. for the seruice they doe you but I haue giuen them mine c. as who say You shall pay it me and as mine from my hand shall they receiue it that so I may pay them out of mine owne purse with mine owne hands of mine owne goods and not they serue mee or I retaine them at other mens cost That they haue they haue it of me and from me it is mine and not yours Which if you yeeld not to them as I haue commanded you you rob and defraud me your God aswell as them my seruants To this accord the words also of the Prophet Malachie cap. 3. 8 where God speaketh thus Will a man spoyle his Gods yet haue yee spoiled me But yee said wherein haue we spoyled thee in tithes and offerings Yee are cursed with a curse for ye haue spoyled me euen this whole nation Bring yee all tithes into the storehouse that there may bee meate in mine house c. Where the Lord againe challengeth al tithes offerings properly and in right to be his calleth the Priests barne his barne the Priests house his house and sheweth plainely that he hath allotted those his duties to them as their mainetenance for the seruice they doe him It was the least thought the people had to defraud God they accounted they had but pinched a few fat bellied priests that had no neede thereof and kept shorte a sorte of lazie Leuits vnworthy of it but God tells them that in abusing them he was abused in defrauding them he was spoyled because those things which they
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
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
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
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
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
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
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
saith 1. Cor. 9. That the minister should eate as the sheepheard of the milke of his owne flocke drinke as the husbandman of the fruit of his owne wine be fed as the oxe of that corne which himselfe dooth thresh out and as our text declaâ—â—â— plainely â—ee made partaker of all his goods whom hee dooth teach in the word Which is not obserued vnlesse as the husbandman yeelds him tithe of his corne of his cattell of his fruites c. so the fisherman yeeld him tithe of his fish the fouler of his fowles the Soldiour of his pray the hireling of his wages the tradesman and artificer of their monny gotten by their labour art industrie c. 3. From the Iewes if we goe to the heathen to search for this matter their stories doo abundantly testifie that touching their bootres pray taken in warre it was an ordinary thing with them to pay Decimas the tithes thereof as Abraham had doone to the true God to some or other of their imagined Gods As 〈◊〉 Generall among the Greeks hauing gotten a notable victorie against the Persians Decimae seposuae the Tithes of the pray were layd aside to sacred vse employed part vnto the honour of Apollo part of Iupâ—ter part of Neptune Sabellic Aenead 3. lib. 2. pag. 339. Camillus Dictator amoÌ„g the Romanes subduing the Veians Tithes were payd vnto Apollo Liui. Decad. pri lib. 5. The Carthiginians payd vnto Hercules the tenth of their Sicilian pray Dauell pag. 464. Of other goods to pay the tenth was happily not so vsual among them yet not altogether without example For as Plutarch in Lucullo reporteth of Lucullus a Romane Citizen and a rich that he obserued the vse of paying tithes to Hercules so Diodor. Sicul. Biblith lib. 5. Cap. 2. dooth testifie That not Lucullus one he but also many Citizens of Rome not onely those of meane wealth but likewise they that were esteemed the richest of them all vsed to pay Decimas the tenth of their goods to Hercules Thus it appeareth that the heathens also vsed to pay personall tithes aswel as prediall 4. Descâ—nd wee lastly vnto our selues that is vnto Christians And what hath beene accustomed all Christendoome ouer for many 100. of yeares together is not obscure to perceiue nor difficult to gather by the number infinite almost of Decrees Lawes constitutions discourses writings that are extant at this day to bee read of all men touching this sorte of tithes aswell as other Among the which our owne English Statutesâ— made since the abaÌ„doning of Popery in the daies of the worthy renowned Kings of most famous memorie King Henrie the eight and K. Edward the sixt deserue remembrance In the preamble wherof all such as shal attempt to withhold their tithes either prediall or personall are branded with the note of euill disposed persons and in the body wherof is at large expressed the neâ—ner how such kind of tithes ought to bee payd And what Shall wee offer that vnto the makers of such lawes and constitutions to imagine that they enacted such things as they either knew ought not or they intended should not be put in practise Or that vnto our forefathers other auncient Christians That they liued vnder lawes lawlesly gaue theâ—r superiors leaue to decree what they would but tooke libertie to themselues to obserue what they listed made no conscience to pay such Tithes as the lawes both of the Church and land informed and required them to pay If wee would yet the memorie of former times wil conuince vs to our faces seeing it is not vnknowne vnto the present age in what wealth and good estate the ministers of the Church in former daies as well in towne as country did liue For how could that bee except that people then had made a conscience to pay all maner of Tithes acknowledge personall tithes to bee no lesse due then prediall 5. For our owne time it can not bee denied That in London and some few other places that are tyed therevnto by auncient composition And happie were our land and blessed shall hee be that effects it if the like were established the whole land ouer they are still yearely payd to the glory of God great good of the Church content both of pastour and people If in other places where such composition lies not they bee not payd either by computation or other reasonable composition yet that they ought to bee payd is a case most cleare And the withholding of them can bee none other but a most grieuous sinne to God wrong to his Church preiudice to learning hindrance to religion decay of our ministery Of which there is no hope it may bee furnished with learned and able teachers in townes and Cities specially where at this day they are most wanting yet most needfull to bee had vnlesse people be drawne either by instinct of conscience or strength of good able lawes to the due or at least much better performance of this dutie Thus scripture fathers reason lawes and practise affirme that there are two sortes of Tithes to bee payd viz. 〈◊〉 and Personall That the tradesman artificer c. must pay a kinde of Tithe of such goods and profits as 〈◊〉 hath aswell as the husbandman dooth of his But what kinde of Tithe for that I willed before to bee noted what a full Tenth of all hee receiues as dooth the husbandman of all that which to him increaseth herein I acknowledge some difference Neither will I about it dissent from them in whâ—se steps I haue traced hitherto The common determination of the learned and Lawes in this behalfe both is and hath beene That the tradesman artificer c. shall pay the tenth of his cleare gaines that is Expensis dâ—ductis his ordinary and necessary charges from the whole beeing first deducted By which aduantage it must came to passe That whereas the husbaÌ„dman payeth intâ—gram Decimam an entire Tenth one of euery Tenne it may so fall out according to the greatnes or smalnes of the expenses that the other shall pay but one of xij or xv of xx or xxx happely of fifty which yet is still called rather I thinke for the relation it hath to that number then for the proportion or quantitie it selfe and for auoiding confusion a tithe or Tenth See now good Reader This is that Durus Sermo that hard saying that vnreasonable motion whereof who can abide the hearing But let no man bee offended without cause Let all things bee considered well and weighed in equall ballance and what hardnes what extremitie is there in this wheÌ„ as the tradesman the artificer c. in regard of his charges labours aduenture c. is so much fauored more then the husbandman that where the one bath but nine parts for his labour and charges whatsoeuer it bee th' other may haue 2. 3. 4. or 5. times so many parts or more to himselfe for his charges What because it
wast c. how grieuously and offensiuely he tooke it and how wrathfully and extreamely he did reuenge it Let vs not thinke but that God doth tender as much as euer Dauid did the cause of his seruants and if their beards be clipt and their coatâ—s cut short I meane their liuings gelded and their mainteiance taken from them if they be made to eate the sheâ—â—s and take the straw when other haue the kernells and the corne he both can and will in due time reuenge it He hath testified that it shall be easier at the day of iudgement for them of Sodome and Gomorha then for such as will not receiue his messengers whom he hath commanded departing to shake off against such the very dust of theâ—r fecte for a testimonie Wherofâ— of their extreame ingratitude and contempt of God and his worde and of Gods wrath and indignation against such contemners Secondly concerning himselfe fearefull and notable euen to this purpose is the example of Ananias and Sapphira his wife Act. 5. who making a shew to lay downe at the Apostles feete the full price of their land when indeed they kept backe a great part thereof are by Saint Peter reprooued in this sort Why hath Sathan filled thine heart that thou shouldest lie vnto the holy Ghost and Thou hast not lied vnto men but vnto God and againe verse 9. Why haue yee agreed together to tempt the spirit of the Lord and thereupon by and by for a perpetuall monument of his indignation against such sinnes are smitten horresco referens I euen tremble to tell it both of them with suddaine and terrible death with whom in sinne how neerely doe they concurre that keepe away that which for many ages past is consecrated to God and his Church by the lawes of equitie of God of the Church and of our land and therefore is not now in their owne power and cannot without great and apparant sinne be now conuerted or rather peruerted to any prophane and common vse and to couer their shame and sinne withall come into the Church and presence of the eternal God and there protest to their minister that they haue nothing to pay that they owe him of right but this and that that they doe not nor will not deceiue him of a peny c. but God is not mocked Hitherto of these words in generall tearmes which being briesly thus run ouer I will now more largely touch also certaine speciall obiections particularly Them for orders sake being many I will sort into 4. ranks as vnto certaine heads wherunto all such may be referred and they are these Personal Generall Local and Speciall Personall I terme such obiections as may be pretended against the persons themselues that should receiue such maintainâ—nce Against whom their vnworthynesse sometimes is obiected And that is twofolde either in life if they be such as be not of Good conuersation but giuen to some or other notorious vices or for learning if they bee such as can not preach at all or not so learnedly and excellently as some others doe To which one aâ—nswere may serue viz That notwithstanding any such defects yet the maintenance the ordinary maintenance of the minister for of that do I speake altogether ought to be in such sort setled vnto him that it may not be lawful not easily possible for any priuate persons personall vnworthines to withdraw it or anie part thereof People must know it is not lawfull to requite one wrong with another not fit that they bee at libertie to withdraw their pay from anie vppon supposed vnworthinesse least they take libertie to pretend vnworthines where there is none and vnder colour of fault in some offer iniurie to all and abuse vpon light occasions euen the best They must yeelde the minister his due howesoeuer If hee be such a one as deserues it not the fault beeing not theirs but his hee must answere for his faults other waâ—es No reason euery man be his owne iudge in his owne cause least malice or auarice become parties What is punishable or reformeable must be referred to superiours on earth or to God in heauen God neuer permitted anie such libertie to his owne people Whatsoeuer the Priests or Leuites were in their desert yet the people without any exception are coÌ„manded to bring in their tithes and oblations The Priests are reprooued by the Prophets and termed Dumb dogs Deceiuers Sleepie watchmen c. but the people are not aduised and taught by the prophets therefore to withholde from them their appointed legall maintenance neuer was there greater corruption among them neuer more wickednesse and all kinde of vnworthines then in our Sauiours time yet he sendeth the leper cleansed to the priest bids him offer as was appointed And sitting ouer the treasurie and there beholding how men cast in their gifts commendeth the poore widowe for her riche mite and approoueth the fact of all calling it the Offerings not of the Priests but of God Luk. 21. 4. It is also forefended by ancient lawes ordinances of our Church land Among which one is notable made in the time of King Hen. the 8. An. Dom. 1538. the words whereof are these Foras-much as by lawes established euery man is bound to pay his tithes No man shall by colour of duety omitted by their ministers deteine his tithes or be his owne Iudge but shall truly pay the same as hath bene accustomed without any restrainte or Diminution and such lack or defalt as they find in their Pastouts and Curates to call for reformation thereof at the Ordinaries or other superiors hands To this effect we read also in the Decrees lib. 3. cap. 20. De dec Tua nobis Nonnulli vitam clericoruÌ„ tanquam abhominabilâ—m detestontes Decimas ijs ob hoc subtrahere non verentur Verum si c. that is manie detesting the life of Cleargie men as abhominable feare not for that cause to withdrawe from them their Tithes But if such parties had due respect vnto God from whome all their goods do come they would not offer to diminish the right of the Church nor presume to deâ—eine their Tithes And a little after Seeing that God whose is the earth and the plentie thereof the whole worlde and all that dwell therein ought not to bee of worse condition then a temporall Lord that lets out his land to others It seemeth truely too vnequall if Tithes which God in token of his vniuersall Soueraigntie hath commaunded to bee payed vnto himselfe affirming Tithes to bee his vppon occasion premised or rather by purposed fraude should bee diminished And againe Whereas no man may giue away that which is anothers without the good will and consent of the owneâ—â— Because therfore we wil not suffer that the right of Churches and churchmen vpon any presumption bee diminished we commaund you That you doe compell all such as either in respect of their persons or of their possessions ought to pay tithes
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
houses they want neither siluer nor gold that appeare very rich yet at Church in the house of God they seeme to bee very poore though for their owne priuate and worldly respects they haue and will finde plentie yet for the seruice of God and good of their owne soules they haue little to spare I will not say as S. August dooth we all worship one Christ professe all one religion but not all with one minde yet some cause there is but it is not pouertie what euer it bee It was not thus in former daies in time of Popery among our owne forefathers There bee some yet liuing that can partly remember more that haue heard their fathers tell That the ministers of the Church liued then no where more richly wel maintained then in townes and Cities That diuerse small townes did mainteine 4. or 5. Popish priests in better sorte then now a daies one minister of the Gospell can be maintained Yea as some worthie credit doo write some Cities and those not very great did in those times maintaine 30. or 40. Masse priests better then now they doo 3. or 4. preachers of the Gospell By what meanes they did this though it bee not much to the matter in question for all was of their liberalitie readines of heart toward religion yet they hauing as small lands as many haue now and liuing by their trades and sciences as such doo now it must needes be that they made that care and conscience of their offerings and personall tithes which dooth not appeare now Therefore as the Apostle sayd once to his Corinthians in another matter so may I in this I speake it to our shame Ours that do professe the Gospell that glorie of knowledge and presume of our zeale vnto the Truth and speciall loue vnto the Gospell ours that condemne ignorance and detest Popery that the children of darknes should be wiser them the children of light That they which rightly knew not God but liued in Idolatrie and all kinde of superstition should be found more righteous in this so materiall a pointe of religion then wee and bee iustified by our selues their aduersaries for the Gospells sake that they did as indeed they did and doo better honour and maintaine their vaine teachers blinde guides and false Prophets theâ— wee our sincere Pastours faithfull leaders and true teachers Indeed it is no new thing and therefore the lesse wonder The Egyptian priests had better prouision made for them in a time of penury and famine then our Euangelicall ministers in the Halcyon daies of all abundance peace plentie The Prophets of Baal 450. and of the Groues 400. are fed at Iâ—zabels table with the best when as Elias is glad to eate with the Rauens by the riuer Cherith other the Prophets of the Lord are susteined in a caue by Obadiah with thin fare God knowes bread and Water But what may wee thinke of it may wee not therefore iustly feare That as our Sauiour protested against his owne nation that the men of Niniuch the Queene of the South should arise against them in the daie of iudgement and condemne them because they repented at the preaching of Ionas and shee come from farre to heare the wisedome of Salomon but they would not repent at his preaching that was greater then Ionas nor heare his doctrine that was wiser then Salomon so our Popish forefathers and other blinde Idolaters shall arise in the daie of Iudgement and condemne many of vs because they had that due and good respect to their priests such as they were which wee haue not to ours such as they are They were content many times to empouerish themselues to maintaine the Church and enrich the ministers thereof whereas wee care little how to empouerish the one and spoile the other so wee may enrich our selues And if this way they any thing offended it was in this That they made their priestes beeing but bad to bee worse with ouerfeeding pampering them too much wee runne quite into the other exreame and that which is of the two the worse do make them that bee good men and would bee good ministers many times to bee bad vnprofitable and contemptible by pinching them and keeping from them that which they should liue by and to the no little detriment of learning and ruine of religion turne to our prophane vses and reserue to our priuate estates that which in equitie and right by the Law of God and his Church should bee employed to a more common good But take wee heed God is not mocked A masked pretence of pouertie will one daye bee a seely shield and little helpe when God shall bring euery worke into iudgement disclose the things that now lye in darknes 2. Secondly it is obiected That those of whom such kinde of tithes are demaunded doo commonly aduenture much and so be subiect to many losses c. more then the husbandman is and therefore no reason that they should pay any such tithes Answ. 1. That their estates are more casual is not denied And in consideration thereof partly it is I thinke that by the consent of all an entire tenth is not required of them but as I haue formerly noted a teÌ„th of their cleare Gaines diductis Expensis But because it is no reason that they pay so much as the husbandman dooth is it reason they pay nothing at all I will not here actum agere Let the Reader thinke of it as God shall moue him Enough is already sayd touching that point 2. As for the aduentures and hazards the great perills and many dangers which they doo passe endure I for my part am so farre from thinking it reason that in regard thereof they should befreed from yeelding to God or his minister any part of their goods that thereby I hold them rather to be the more bound beeing deliuered out of such perills and hauing obteyned good successe to shew themselues therfore the more thankfull to God as vnto whose only great fauour singular prouidence speciall mercy they doo as they ought impute their safetie and good euent And of my minde it seemeth were those godly truelie religious Captaines of Israel in Moses time who hauing bene at warre and their whole army beeing but 12000 had fought vanquished 5. Kings of Midiam all their people and yet found vpon reuiew of their companies that they had not lost a man though they had already by the Lords appointment parted with one halfe of the bootie vnto the rest of the people that went not into the field and of the other halfe had giuen as a tribute to the Lord of euery 500. one did father voluntarily ouer and aboue all this in token of their speciall thankfulnes for Gods so great and vnexpected deliurance offerd vnto the Lord another rich offering of their Iewels ornaments which they had pillaged to the valew of 16750. sekels of
abate the height of the Cleargy and therefore if it do seeme â—o fauour rather the parishioner then the Pastor â—and giue the one aduantage to pay little rather then the other to recouer much it is not much to be wondered at or greatly misliked But now that time it selfe and truth her daughter haue discouered the defects thereof and the present time affecting as is necessarie and iust a learned and able ministerie it were requisite and a very godly act if it might so be lookt into that it might appeare we are no lesse respectiue of our times then they of theirs as willing to restore to the Church and ministerie what wee finde wanting and needfull as they to take from them what they thought superfluous and needlesse Thow mayest maruell happely good Reader why in vrging this matter of personall Tithes I doo so often mention the custome and order of the Citie of London but both that thow maist not bee ignorant of my meaning and bee mooued the sooner to be of my mind I will not conceale from thee the causes thereof which are as followeth First long and good Experience hath prooued that course beeing duely and without fraud and corruption practised to bee very equall and good Such indeed as it is hardly possible for the wit of man to deuise in the like case a better 2. It is a thing desired of the greatest part of the ministers of our land whom the case concernes as which if it might in case of personall tithes bee generally planted would as already appeares by the practise therof in that one place make our land our Church our ministerie and people much the happier 3. What course disclayming that which is found by too long and too much experience to bee very preiudiciall and vnsufficient should any rather looke vnto then vnto that which the head Citie of our Church and kingdome hath as a spectacle and example to the whole if men had as great desire to imitate the best as the worst vpon due and mâ—ture deliberation established and planted in it selfe and for the good it findes therein without any desire of change or alteration hitherto continued 4. It could not but bee a thing praiseworthy and goodly if as there is one Law for prediall tithes the whole land thoroughout so there might bee likewise for personall tithes 5. It is a rate so small a pay so tollerable for the people yet where the parish is any thing populous reasonably competent for the minister also that a lesser or easier cannot with any reason or equitie bee desired For it is nothing so much as either the husbandman dooth vsually pay or as the tradesman artificer some yeares otherwise of right ought to pay 6. Seeing it cannot bee denied but that by meanes thereof the ministers of London liue in very good Scholer-like sorte in so much that to the praise thereof bee it spoken There is not a poore and needy minister among them The people also seeing thereby their ministerie to bee good and the Gospell to flourish among them yeeld it with greate contentation what haue the ministers of the places townes and Cities speciallie offended that they may not bee as well prouided for as they of London Are not their labours and studies as deare vnto them Are they not Pastours in the same Church and members of the same kingdome Or what haue the people of other places townes and Cities specially committed that they also should not bee as duely prouided for of a good ministerie and of able teachers as they of London Are they not members of the same Church and kingdome their soules redeemed with the same price but that the one as if they were the ofspring of Eli should bee faine to crouch for a peece of siluer and a morsel of bread and the other like the people of our Sauiours time but none taking compassion vpon them should bee left dispersed and scattered abroad to seeke here and there for the word of God as sheep hauing no sheepheard 7. If that course planted in London so long time since euen in time of Poperie while yet the Law for personall tithes stood in his greatest strength and the offerings other deuotions of the people to the Church were 7 I might say infinite times more then now they are was found euen then to bee most necessarie and fit for both sides to bee a meanes of great agreement and content betwixt the people Pastour and more beneficiall for the Church it selfe beeing at a certaine composition then the vncertaintie of those tithes No man is able to shew any reason why now the statute for personall tithes beeing very weake and vnsufficient the deuotion and offerings of the people beeing come as it were to nothing such a compsition and certaintie should not be fittest and most necessarie the whole land ouer 8. Last of all Imagine the Londoners did deale at this present with their ministers as the tradesmen artificers of many places doe that is did yeeld vnto the minister but two pence a 〈◊〉 at Easter and if any thing ouer yet but what themselues lift no certaintie lesse for his whole yeares labours and for all dueties commonly then the country minister besides his gleebe and besides his great and smaller tithes receiueth for his Eâ—ster booke onely is it probable or is it possible there would notwithstanding be in London as many learned and worthy preachers as now there are of the Gospel of Christ and the preaching of the word flourish and abound therein as now it doth no man I thinke will be so sencelesse as so to conceiue and affirme for vâ—i cadauer â—bi aquilae Why then is it not easie for men to conceiue If they will not be blinâ— how expedient it were for other places to be prouided for as it is and how dangerous and hurtfull for them that they be not The onely thing that I see can here against be obiected is The state and condition of other places is not like vnto the Cittie of London And why Because in London there is no meanes in the world in diuers of their parishes personall tithes being not paid by Computation how to raise any maintenance but by the house but in other places there are some prediall tithes or other kind of personall tithes which are and easily may be paid in their kinde 1 This helpe and augmentation is but in some places only For diuers places there are where the state of the Citie of London and of them in this respect is all one 2 Though in some places there are more prediall tithes then in London yet the parishes being not so populous nor the rent of houses so great by a great deale the personall tithes though rated according vnto London must needs be lesse and so the maintenance one thing considered with another not much different 3 Be it as in some countrie market townes