unto us what high esteeme is due unto Priesthood yea even to that of Moses For this was the ground as from the fift verse a the learned do observe Why to Aaron the children of Iacob in this duty stood obliged when this portion which beneath Melchizedec did argue Abraham above any of the Hebrewes Levies tribe they did praepose as him who received their tenths with those of Israel none so honourable though one with another People and Priest all alike honorably descended yet with these the honour due to the Office outstrips the honor had by the birth b Tanta enim erat Sacerdotii â—xcellentia c. say the Fathers Even of Levies Priesthood the excellency it was so ample that all of such a kinde it exalts them above all of the same kinne to Aarons order paying of tithes their dignity that it did surpasse any of the race of Iacob it doth ascertaine But to let passe the Legall Priesthood to that of the Gospell it is that I must keepe me and must tell you from the rendring of tithes over all whomsoever of its Priest the superexcellency this to be it which is inferred For our Evangelicall Doctor saith Iâ—tuemini quantus sit hic He who receives Consider how great he is to whom the Patriarch Abraham gave c. Marke well who gave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Abraham the Patriarch this eminent Christian in the top of his dignity is set before you to usher in the greater dignity of the Christian Priest it is the Patriarch Abraham c that is Abraham the chiefest of Fathers the very first Father Princeps Patrum Abrahamus If literally the terme Patriarch be taken then such a Father he from whom all the Fathers in Israel had their beginning but if Mystically and Spiritually then Abraham he is d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Father of all them that beleeve which of the two was the greater glory Now then let the renowne of Abraham nere so much exceed be his fame nere so flourishing t is but that which the Apostle would that none among the Israel of God in glory should be so great as he for in that one so glorious did tithe it to Melchizedec how glorious then must Melchizedec be This is it which Saint Paul would have considered and too he would have all hence to learne the lesson which Abraham tithing reades unto them which is this that when Tithes ye give of your selves to your Melchizedec it teacheth you the humbling that wherein it instructs you t is naught else than of your selves unto him in the lowly submission for these they are the test of the awefull reverence that to the Priest is due in giving up of these as Abraham so every man else to his Melchizedec he doth declare his subjection e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} f Signum subjectionis g testimonium erant reverentiae erga eum cui pendebantur He still passeth a great deale for the better man to whom h Gods dues his tenths they are delivered of a whole people the man most chiefe tithes sets him below the Priest the charge it warrants to be right high to which of these the payment is referred betweene man and man they put a difference but the receiver still they assure him to be the more worthy that here which is inferred from the Patriarchs paying of tithes it is before himselfe of his Priest the preferring for t is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Confid c. It tells him that gives that he is not like to him who takes for dignity before any other these tithes they are the seales of the Priests promotion here above the Patriarch they set Melchizedec Your rendring then of these to your Priest they are the reall the manifest profession of your submission For of whom Religion requiâ—es this feâ—liy over all such it shewes its authority and learnes them their owne humbling in this sort enjoyning their obedience i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is an hard saying I dare say to the most that heare it to heare that honour's due to an outcast Priest and that by tithes to you to whom the very sound of Priest is even ominous is not this a theme that 's sowre It exacts therefore the closer pressing Know then know that the reverence had to those who are entrusted with the dispensing of Sacred verities tithes denotes it to be of a more del cate straine than what 's borne to other men though men to be admired for their condition amiable for their graces and for their piety even imirable of the Priest himselfe yet of these with the Priest none to be compared For as the Patriarch among men for dignity none so supreme Yet to the He who receives here he stoopes and lets downe his saile to Melchizedec Abraham be 〈◊〉 it in his glory in honor unto God before himselfe he preferres his Priest and did publish to the world his owne lowlinesse when he tithed it to Melchizedec With a serious eye then of the Gospell Priest weigh now the Super-excellency that Abraham that he who for his glory of all his posterity was the most unmatchable that he who for his worth had never any that could ever equall him but all at all times he did surpasse yet this man who did outstrip all that Melchizedec the He who in the text receives that the Priest should surmount him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Consider how great this man is this He of how great perfection k That besides many venerable respects that Abraham bore him that to him too he should give tithes it was an argument more than prevailing that of Melchizedec the dignity it was non-pareil of devouter Abraham this devouter act {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by many very many degrees it puts him below Gods Priest though a Patriarch than any in Israel much more illustrious This of tithes the effect of their payment the issue 't is to confirme how great a Priest the Priest of the Gospell for Abraham to the He who receives these argue him much unaequall Abraham for dignity to Melchizedec and make the Patriarch too meane to come in ballance with the Priest since to this great man these they doe subject Abraham this deed preacheth aloud that Melchizedec to this loyall Saint he was superior and declares the good man obsequious to Gods Priest though he triumpht it over Kings Thus Melchizedec the figure for all that was done verily to him it was done who was the type and did the service for him who indeed in the text receives Now then if Melchizedec for repute even to astonishment was so wondrous as that to his sheafe Abrahams must bow then Christ the great high Priest Iesus Christ how he If the semblance doth beare downe all before it then the substance what l
if it be tithe and more than a Tithe to which the now Priests have now right 2. What warrant then for that unwarrantable competency that every where is in practice or what conscience will allow you to abide by a mouldy custome fetcht from time out of minde or for your teacher to thinke that right meete which comes from the raw discretion of an upstart Vestry or what ground is there for a x Be unto me a Father and a Priest and I will give unto thee ten shekels of silver by the yeare c. y Have not our Fathers eaten sowre grapes and the childrens teeth are they not set on edge As if the now Priests were the accursed progeny of unhappy Eli. z Doe they not come and crouch for a piece of silver and for their putting into one of the Priests offices for the most part is it not the end Vt panis frustum that they may eate a piece of bread when tithes which were ever due they are now no where paid 'T is in the text a Priest tithes of the blessing upon Abrahams receiving of these is Abrahams rendring To the goodwill then of the many no referring of the Priest for that which must sustaine him and upon the hearing of the man no giving accordingly as you like him and amend his pay thereafter as he mends his Preaching for if in your wifedomes he chance to improve his talant perhaps he shall be considered for it or if for his bigger preferment he can hire out himselfe for more then to trucke it with him for his longer tarriance as if He who lives should not all this while receive tithes or for those who of his Gospell are the setters forth he had no way provided onely their allowance he hath so left it that nothing's theirs but what it pleaseth you to give Now is this the honour that ye doe your Priest a Thirty pieces of silver a goodly price that I was prized at of them ye know full well of whom t is said In the name of God then from the beginning of the World to this praesent time and ever after from the bond of tithes have ye had a generall acquittance that concerning the worship due unto your Priest ye are so sapinely negligent It is witnessed that he liveth and here on Earth must he be so abased that those who negotiate for him must stand to your good liking for what they have naught receive but what wherewith to part ye thinke fit was this the awefull regard that Abraham bore to his Melchizedec that ye should handle your b Instructours in Christ as ye doe those who have the charge of your bounds the man now in the Stable and him in the Church betweene one and other is there any difference for what must keepe them both alike doe they not rely onely upon that which your owne inventions have imagined behoovefull the Kitchin and the Pulpit doe they not Worke as you and they thereafter as ye have agreed As if tithes had nothing to doe with conscience nor God ere call to a reckoning of this Sacred Revenue for the vile unhallowing So long then as ye heare of a tenth and of one who lives tithes to receive so long as ye have tidings so long know it is not left to you to dispose of the Priesthoods dues according as you last but that it is yours first to quit you of your debt and then to talke of your gratuity till ye have perform'd your bounden duty let alone your benevolence if what ye owe yee faile to pay with a largesse of the n'one comming to d' of God nere dreame nere build upon a piece of selfewilled charity till in what justice would ye have satisfied your Priest in his tithes Indeed a freewill offering it may not be denyed that to the now Priests it is due and over and above your tenths that much more ye owe we grant it to you for Except your righteousnesse exceed c. We confesse too that the overplus which to render ye are enjoyned in respect of a fixt a set part in this ye are left to your owne liberty as a tenth so more than a tenth is necessary upon praecept but than a tenth how much more ye ought to give In regard of you this is the matter onely arbitrary to your owne power ye are to be refer'd to define of that which must exceed free in this ye are at your owne choyse for the muchity to offer to your Priest Seriously but weigh this and will ye not finde it damnable and deadly to your Soules when to the prejudice of tithes to carve as ye list to your Melchizedec ye nere feare to presume For whiles by contributing lesse than a tenth of your debt ye fancy the discharging what doe ye but run more upon the score and make your burthen the more grievous In diminishing the Summe ye adde to your disobedience and eternally undoe your selves in impoverishing the Priest To draw to an end on your parts what then remaines now but to the 3. Priest c ut honorem debitum deferatis naught but of your faithfull service this humble tender that in paying of tithes as tithes require ye make good your subjection it is true with a great deale of goods ye must part but too ye must doe it with a great deale of submission because ye enrich the man by no meanes your selves exalt The Priest fares well and indeed must d yet for the fliece never a whit beholding to the Sheepe because of the Parish sustained he is not therefore brought under of the meanes ye have it is that he lives but not of you at the peoples hands it is that he doth receive yet on the people it is not that he doth depend but onely thence his livelihood whence his Office e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For the worke of the Gospell it is that he is appointed and too not of those he teacheth but that he live of the Gospell it is ordain'd f Ipsa naturalis ratio hoc habet ut quis inde vivat ubi laborat This of nature 't is the dictate that of each one thence be the support whence is the ground of his employment Ye give then and ye give to him yet what he receives 't is that which of you the Gospell clames the duty which ye owe him 't is for the service which he doth it Hence of the Priest your obeying by your substance his subsisting doth not make you his Good Masters but in what he takes in that ye declare your selves debtors In the behalfe then of the Priest that ye are put to charges Non g est mendicitas sed potestas In this ye relieve not his penury but beare witnesse to his authority in so doing ye doe not helpe his wants but yeild to his power It would be his sinne then to crave that which of right he may
neere so well appeares as when his subjection to him that lives savours of all his soule as when his tenths shewes that for his Redeemer he thinkes nothing too good when the tenth of every thing is better than that which he reserves for himselfe and his owne profit is put behinde his dues to Religion not ought more worth and that no present for the Priest in a word when a man gives a bare tenth he gives of his goods but he gives himselfe whom his tenth gives up the best Now whosoere doth thus doth no more than to what he stands bound e Out of all your gifts optima electa cuncta ye shall offer saith the Text of all the best thereof f Righteous Abel ex primogenitis pinguissimis unto the Lord hee-brought the firstlings of his flocke and of the fat thereof On this offering of Abels will ye heare Saint Chrysostome to descant thus then he g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unto the Lord meerely o his sheepe Abel did not bring but What {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the first of his flocke he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of those that were prize-worthy of the delicate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and after that out of those firstlings which were choyse againe did Abel select the choyser Now did Abraham in his oblation come behinde the pious Abel Non h devilioribus he sed de praecipuis ac melioribus dedit ei decimas To give unto Melchizedec the refuse of his store it nere stood with Abrahams piety He whose Lord had long afore his heart in his tenths unto him he could nere be heartlesse but what he payd with a deale of care he did all not set apart he and of what not fore thinke but what was of most esteeme he did first discerne and then let it goe with a busie eye bee over-lookt all but naught his Priest he did assigne but what for worth the rest did overtop Abrahams tenths they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the richest of the spoyles the most liking of his cattle the purest of his gold of his silver the most refin'd For i Abraham as the letter hath it was very rich in cattle in silver and in gold Touching the matter then of this present duty how much it is that it is decima a tenth and too a tenth of all ye are not ignorant but as for the manner how good it must be the Apostle tels you that it must bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the prime something more surpassing in that kind any of the rest this at least it must be but whether to put that to the question which indeed is out of question As it is then Whether nothing so good of all whether it should be the best looke you to that such as is your offering such is your devotion if ye faile not of so much as you are commanded for you give a tenth yet render not so good as ye are able k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with all the heart as ye should doe ye love the Lord your God If in what ye tithe ye give Christ what is good yet in that kinde keepe backe somewhat that is better above all is Christ then is he preferr'd before all l Cui meliora ille melior That 's better than God for which is reserv'd a better thing and whiles of your estates ye returne him the common stuffe no affection it denotes but what 's common sleightly serv'd he and as sleightly priz'd In your tithes then the choysenesse of what you bring What reverence ye bare him who receives hence is the lively evidence in religion cold and frozen nay dead is that Soule which could set out his gleanings and withdraw his sheaves make shew of the gudgeon but to conveigh away the Salmon that hee might gaine-say his timber would flatter you with the chips when he should pay the pearle doth very frankely set downe the pibble But not so Abraham of what he made up his tenths of that he was curious for the kinde God was first in his soule and too first in his possessions still the best that a man hath it is for his service who hath the best of a man naught too deare for God if once in our better part we are indear'd to him Tithes then cannor but be de praecipuis unlesse in our selves the High Priest be ende praecipuus Thus did Abraham and ye must no otherwise his tenths they were of all and of all the most choyse your duty of no other stampe of your encrease the tenth of all in each severall and in each of all no other than the chiefest Of â—iâ—hes this the condition when Abraham tith'd it to Melchizedec so much they were and in such a manner to be deliver'd up and in this matter at this day no change for the old honorary the old clame since no Priest now but the Priest of old when your Priest than Abrahams Priest he is no other m Iesus Christ the same yesterday and to day and for ever it was Gospel then it is Gospel now therefore the same tithes since the very selfe same Priest there being no other Priest there needs no honor of a new Edition So that your dutie 's not a whit altered his dignity being full as fresh he as great as he was before To him then even in these times by tithes the same subjection holds firme in that in office he the same continues that which unto us and all that come after us brings downe the why institutive it is of tithes the why durative for the awefull reverence which by this tribute Abraham shewed to the greatnesse of the Priest why at this day it must be observed it is at this day of the Priest from the endurance In the very way then of Abrahams payment we come now to the reason for which tithes are to be continued for touching your duty wherefore in conscience to render these ye are obliged and that we have authority upon the perill of your soules to command the fulfilling in the text the ground of the Priest is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of your obeying and our enjoyning the life it is the warrant for He who receiveth tithes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Of him it is witnessed that he liveth of the Priest the life why tithes are now due it is the Quare and of the three Quaeres as the last proposed comes to be considered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he lâ—veth III On {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Helives and he lives a Priest for under n this notion it is that we are to present him to you and in the kinde you wot of why Abrahams duty to Abrahams Children it should descend
the grand quaere is not in that simply belives but because he alwayes lives a Priest What then is of notice most especiall why tithes still are your debt of his life it is the diversity of consideration which is to be set before you either primitivè or dispensativè First primitive ye are to behold it as Christ he who lives for your eternall profit puts it into action and so this his life being unto you the life of a Priest hence it is that in the first rise unto him from you tithes are due {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that for you he liveth now a Priest Secondly this his life is to be weighed dispensativè as the Melchizedec's here below have the manageing of it to discover what pretious fruites doe accrue unto you from this his life it being a life for your spirituall good wholely behoofefull and this is the Quare why of the Gospel the now Priests they of tithes are among you made the receivers it is because the word which they bring it is the o word of life for thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Of him it is witnessed that in them he liveth What then in the first place warrants unto him Abrahams performance to be your service it is in that 1. Primitivè and in se in his owne personlie lâ—ves a Priest and no meane motive this from all Christians for the pleaded-for subjection if but duely thought on when this Priest {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that he lives it is to pray and p for the transgressors to make intercession q If any man hath sinned saith Saint Iohn {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wee have an Advocate with the Father Iesus Christ the righteous For r who is this but hee who hath engaged his heart to approach unto the Lord In respect then of him for the abidance of tithes this the Quare in that in himselfe a Priest he lives even now to be our spokesman to pleade and sue out our pardon to reconcile and set us at one with him whom our sinnes hath set at oddes s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is for us that he is at this present the mercifull and faithfull High Priest in things pertaining to God When none of us without this life that dares deale above that can goe to God and yet goe without Christ who is it that can appeare an offender before his Iudge and not provided of a satisfaction would a release of his bonds and neglect the life that payed the ransome stands in neede of mercy and yet t for the Lords sake does not petition it Behold then the life I set before you this day and of the Priests clame yeeld to the Iustice hence in Abrahams way ought ye not to apply your selves to Abrahams subjection for as to Abraham so to you he lives a Priest this his life in your behalfe he wholely employes it where he is the manageing of your affaires altogether takes him up On {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he liveth as a good Priest should he abides our suitor and that thither we may come whether he hath ascended for this he lives to request the Father Prayers then hee doth offer up and in u this a Priest but this is not all at which wee are to looke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he liveth and intercedes but too the sacrifice we must regard x which he did once when he offered up himselfe since this also in se as in himselfe he is a Priest it is to be considered That then y for our transgressions hee was wounded and bruised for our iniquities as ever so now z this is that which makes him a powerfull Orator when from the redemption that he wrought is the life of his intercession the strength of his interpleading it is from the dignity of his merit from his passion of his prayers is the prevalency So then for the point in hand ye see upon what warrant we ground the urging this homage of yours what now commands but that in which consists your blisse eternall from that which of the Gospel is the very pith ab Evangelii Evangelio from the life of a Saviour hence the now Quare his Priestly being is the why at your hands this service why now he must receive from a perpetuall benefit it is that the bond is perpetuall when for us it is in se {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that a Priest be liveth in himselfe for our sakes it is that the Deity is still solicited to appease the wrath that we have provokt this the cause that before justice eye his precious sufferings are still set that the remembrance of his fore-past Chastisement this Priest renues t is to effect our peace and now powres out the desires of his soule for that onely which wee all desire Yet further that which addes to the worth of this his executing his Priestly office and so unto you makes the enforcement the more strong it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that now he lives a Priest enthron'd for a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into heaven it selfe he is entred now to appeare in the presence of God for us Therefore all his doings ye are so to construe them as of his infinite glory they sute with the present condition weighwell ye should of the now Priest the now state an all-glorious life it is of an all glorious Priest Christs then b pro humanâ naturâ rogasse at this day his mediating for us no other it is than in the statelinesse of his Divinity his taking to him our nature and thus in his owne Person having assum'd it in our behalfe what he will he obtaines of this by the presenting all things then to him are granted not from the submissenesse of his desire but upon the knowledge of his desert as a supplyant he does not now crave but as a conquerour he procures What I say ye may beleeve when c we have such an High Priest who is set {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on the right hand of the throne of the Majesty in the heavens To his clame then unto the debt we preach for ought ye not to have regard when this Priest though he liveth so d highly exalted yet in naught fallen from his office but the Priests worke it is still his e Non otiosum gerit Christus sacerdotium from the businesse due to the Priesthood though he be in heaven he is not discharged but for your heale it is that even there he abides a Priest all-sufficient since f He is able to save {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the uttermost them that come unto God by him seeing hee ever liveth to make intercession for them The remission then of your