Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	great_a	time_n	9,883	5	3.3059	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61092	The larger treatise concerning tithes long since written and promised by Sir Hen. Spelman, Knight ; together with some other tracts of the same authour and a fragment of Sir Francis Bigot, Knight, all touching the same subject ; whereto is annexed an answer to a question ... concerning the settlement or abolition of tithes by the Parliament ... ; wherein also are comprised some animadversions upon a late little pamphlet called The countries plea against tithes ... ; published by Jer. Stephens, B.D. according to the appointment and trust of the author.; Tithes too hot to be touched	Spelman, Henry, Sir, 1564?-1641.; Stephens, Jeremiah, 1591-1665.; Bigod, Francis, Sir, 1508-1537.	1647 (1647)	Wing S4928; Wing S4917_PARTIAL; ESTC R21992	176,285	297

But among these there is no mention of the first-born of any unclean beast but onely the Asse and no mention at all of the tithe of cattell Thus a learned Author observeth out of the Rabbins All these severall tithes oblations and duties were paid not deducting nor accounting their charges and labour of the husbandman and yet they among their aphorismes both divine and morall doe tell us that as the Masoreth is the defence of the Law so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maighsheroth seag Laighsher that is tithes paid are the defence of riches so God promised Mal. 3. Bring ye all the tithes into the Store-house that there may be meat in my house and prove me herewith saith the Lord of hosts if I will not open you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it And one notes that at this day when they have no Temple nor Priesthood Qui religiosiores sunt inter Judaeos loco decimarum eleemosynam pendunt de omnibus lucris decem aureos de centum centum de mille as Mr Selden observeth in his Review cap. 2. Yea they paid not onely their tithes but their first-fruits also wherein they were so liberall in some ages that even from the abundance of first-fruits paid by the owners to the Priests there was not a Priest in the 24. courses of them but might be accounted a very rich or largely furnished man as Mr Selden observeth out of Philo and that they prevented the officers in demanding of them paid them before they were due by Law as if they had rather taken a benefit then given any both sexes of their own most foreward readinesse in every first-fruit season brought them in with such courtesie and thanksgiving as is beyond all expression whereas in these times under the Gospel the Priesthood is far more excellent then that of the Law and the Clergy deserves infinitely more then the old Priests and Levites whose employment is not to light candles snuffe lamps set bread upon the table kindle fire put incense at the Altar to kill slay and hew beasts in pieces but have incumbent onus even Angelis formidabile if men would rightly understand what they undergoe or others value what these sustain They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the souls of men which is an office no temporall satisfaction can countervail accountable to God for themselves and others Their study labors after long and chargeable education in reading watching preaching praying visiting the sick are fully expressed by this learned Author cap. 14. Yet the husband-man payeth now but one tenth to the Clergy and no particular tithe for feasts or to the poor or other uses as the Israelites did But the Clergy now besides out of their smal receits bear the burden of tenths and first-fruits to the value of thirty thousand pounds yearly imposed on them lately whereas tenths were not annually paid before the 26 H. 8. which Statute was repealed by Q. Mary but at some times but they were a Popish invention at the first and onely of late years though now continued yearly and further charges imposed in taxes to the poor and subsidies to the publique in a greater proportion then by the Laity provision of arms also though their tithes and dues are abated and cut short more then anciently not onely by fraud and false payment but also by unconscionable small rate-tithes and customes almost in every Parish And also many great estates wholly discharged of tithes as Cistercian lands and those of the Templars and Hospitalers who had thirty thousand manours in Christendome whereof a great part were in England by the Popes pretended priviledges and exemptions though we abhorre and detest the Pope yet for our profit we make use of his Buls and authority all which losses and charges are not to be forgotten though we submit under them patiently as our Saviour Christ did to pay tribute when it was not due Mat. 17. And this we yeeld unto further though we have lost almost all the ancient priviledges and immunities which were formerly granted to the Clergy which were given that they might be encouraged to attend their studies without distraction or avocation by secular troubles The ancient Kings and Parliaments allowing many freedomes from severall services impositions and taxes as appears by many Laws and Charters in the first Tome of our English Councels see the title De libertatibus Ecclesiae and by Lord Coke in the second of his Institutes upon Magna Charta pag 3 4. where he reckoneth up many priviledges and how Ecclesiastic all persons ought to be quit and discharged of tols and customes as avirage pontage paviage and the like from distresses by Sheriffes and many others but as he there confesseth they are now lost or not enjoyed though anciently they had more and greater liberties then other of the Kings subjects but now no men are more burdened with taxes and impositions that we are become in the sight of too many men as the filth of the world and the off-scouring of all things as the Apostle complaineth 1 Cor. 3. And whereas this Author sheweth ca. 3. how the habitation of the Minister should be as becommeth students and men of contemplative life under their own command and solitary It now happens that no mens habitation is more troubled with vexations and souldiers quartered upon them Besides the Priests and Levites had the ransomes of the first-born both of man and beast great benefit by severall kinds of sacrifices and head-money paid yearly and many other perquisites and to what a sum saith Philo these might amount may be guessed by the populousnesse of the Nation and further they had 48. Cities set out by Joshua cap. 21. for their habitations and two thousand cubites about them each cubit being a full yard besides one thousand next the wals for their cattell whereunto were added 20. cities more in processe of time when the number of the Tribe was increased greatly as this Author sheweth ca. 3. And all this they had though the Tribe of Levi was not near a tenth part of the people which yet is an errour that hath possest some great Names as M. Selden well observeth they thinking there was such a proportion of the Tithes and the receivers and have rested therefore fairly satisfied in this that the Levites being one of the 12 Tribes had the tenths as a competent maintenance to themselves being near the tenth that is being the twelfth part of the people as if arithmetically the people and the revenues had been divided but long since the sleightnesse and falshood of this fancy hath been discovered And clearly had such a proportion of persons and the name of tenth held yet examine all that was paid to the Priests and Levites in first-fruits and the severall prediall tenths onely and it will be neer a fifth part to omit the Cities and suburbs but

every City so that thereby you doe not onely relieve the necessity of the poor but of the brethren also which are condemned to the slavery of the metall Mynes and by this benevolence of yours which now you have used to send into all places even from the first Plantation of your Church your selves being Romans have diligently preserved the Romans custome instituted by the Fathers which also your Bishop the blessed Soter hath hitherto kept very diligently and by his laborious industry wonderfully advanced not onely in distributing lovingly unto the Saints the goods ordained to their maintenance but like a mercifull and milde father towards his children in exhorting the brethren which come unto him to vertue by blessed and devout perswasions I report this place at large for that this use continued exactly in the Church as Eusebius reciting it affirmeth till the great persecution under Maximinian and Dioclesian which began about the year of our Lord 304. being the age wherein Eusebius himself lived as he there also testifieth lib. 4. cap. 22. And that it was not thus in Rome onely but in Africa and other Churches it appeareth plainly by Tertullian in Apologet. cap. 39. where upbraiding the Gentiles with the piety and devotion of Christians he saith Etiam si quid arcae genus est c. whatsoever we have in the treasury of our Churches is not raised by taxation as though we put men to ransome their Religion but every man that will once a moneth or when it pleaseth himself bestoweth what he things good and not without he listeth for no man is compelled but left freely to his own discretion That which is given is accounted as Depositum pietatis the pledge of devotion for it is not bestowed in banqueting quaffing or gluttony but in nourishing and burying the poor and upon children destitute both of parents and maintenance aged and feeble persons men wracked by sea and such as are damned to the metall mines banished into Islands or cast into prison professing the true God and the Christian faith I might thus passe over the first 300. years of the Church but I desire to make it more apparent how the Clergy of those times lived as well for conversation as for maintenance The times to tell the truth were such as had not been from the very creation Times wherein God opened the windows of persecution and rained bloud upon his Church as he did water upon the world in the days of Noah and as in the planting of the Law he scourged the enemies of his people with ten famous plagues so now in the founding of the Gospel he tried his children with ten grievous persecutions by reason whereof the Clergy then aspired so generally to the crown of martyrdome that they prepared their bodies to this sacrifice by the austerest rules of conversation that they could devise contemning all worldly pleasure all curiosity of meat drinke apparel sustenance and necessities wasting their flesh with abstinence fasting thin cloathing going sometimes barefoot denying all things to every sense that it particularly delighted in applying themselves wholly to Prayer and Preaching to support and enlarge the Gospel and to be short to doe the work of Gods Vineyard faithfully in all things and laboriously as appeareth abundantly in Eusebius Nicephorus Socrates Ruffinus and other ancient Ecclesiasticall Authors These are they of whom the world was not worthy these gained every man his ten talents and sit now in the first seats of heaven next unto the throne of the Lamb. Touching their maintenance the means thereof arise chiefly as appeareth by Tertullian Origen Cyprian and others out of the oblations of the people benevolences first-fruits tithes c. which being continually offered at the Altar or brought into the treasury of the Church were one while employed in common to the diet and necessities of the brethren and Clergy but at length distributed by portions first weekly as it seemeth by a decree of Pius the first Bishop of Rome in the year of our Lord 158. after monthly as appeareth by an Epistle of Cyprian ad clerum lib. 4. Epist. 5. to every Priest particularly The manner how this was performed appeareth not sufficiently in the Authors of those times but I will recite the places in their own obscurities first touching that assigned to Pius Tom. Con. 1. pag. 125. Col. 6. Vt de oblationibus quae offeruntur à populo consecrationibus quae supersunt vel de panibus quos deferunt fideles ad ecclesiam vel certè de suis Presbyter convenienter partes incisas habeat in vase nitido convenienti ut post missarum solennia qui communicare non fuerunt parati Eulogias omni die Dominico in diebus festis exinde accipiant quae cum benedictione prius faciat Ex codice quinto librorum lib. 2. c. 117. And Cyprian in the place above cited p. 126. Caeterum Presbyterii honorem designasse nos illis jam sciatis ut et sportulis iisdem cum Presbtyeris honorentur divisiones mensurae aequalis quantitatibus partiantur whereby it appeareth that the Priests at this time which was about the year 240. had every man his allowance delivered monthly per sportulas that is by baskets whereupon they were called fratres sportulantes basket-brethren or brethren that lived on the basket and it may be that some understanding the words as we now use them for an alms basket could be contented that the Ministers lived in like manner at this day To deliver therefore that sacred and most honourable profession from such base imputation I hold it necessary to say something of this jus sportularum Sportula is sometimes used generally for every basket sometimes particularly for a Market basket or panyer and because the use among the Romans was to cast their Market money into this basket therefore that very mony and the Market meat it self also was called sportula Besides it is taken for a vessell a place a portion or provision of victuals So Sportula Salutatoria or Salutantium was a basket or messe of meat that the great men of Rome by way of congratulation doe give to the Cities which came to visit them Martial lib. 1. Ep. ad Flaccum Dat Bajana mihi quadrantes sportula centum Inter delicias quid facit ista fames And these great men had at the entry of their houses a place of purpose for keeping this kind of provision to bestow on their friends which place was thereupon also called sportula which Iuvenal seemeth to aim at under the name of limen primum Satyr 1. Sportula primo Limine parva sedet turbae rapienda togatae But expresly in his third Satyr Nonne vides quanto celebratur sportula fumo Sportula publica was a like distribution made upon some notable occasion by the Senate and Emperors of Rome to the people in lieu of the solemn feastings formerly bestowed on them which allowances being afterwards too niggardly abridged Domitian

establishment of the Gospel be impeached and turned out of the course thereof it rising in the midst of the enemies in the flame of persecution and with the opposition of the greatest Potentates in every Region It must therefore have the greater need of sundry Reformations some of the first lineaments must be wiped out some altered some as occasion served must be added or amended the Iudaicall ceremonies that for many years together were permitted in the cradle time of the Church must be taken away Paul that then suffered them now suppresseth them Col. 3. Gal. 3. ca. 4. c. 5. and the holy Ghost throughout all the Epistle to the Hebrews beateth them down for ever Thus as old branches be cut off so some new be ingraffed the Lords day the Feasts of Easter and Whitsontide not spoken of in the beginning are brought in at length Deacons are ordained presently after Christ Act. 6. 2. but no Bishops in 20. years after nor were they then particularly ascribed every one to his limit but many together over one City as at Ephesus Act. 20. 28. So women at first were admitted to be Deacons but time afterwards wore them out Christ commanded his Disciples that they should not goe from house to house but Paul saith I have taught you openly and from house to house Acts 20. 20. To conclude all could not be suddainly done nor compendiously written that belonged to the government of the Church therefore the Apostles left much to the wisedome of the Church under this generall Commission Let all be done in order 1 Cor. 14. 40. a few words but of great extent like that of the Dictators at Rome which being but two words providere reipub gave them authority over every thing CAP. XI That upon the reasons alledged and other here ensuing the use of tithing was omitted in Christs and the Apostles time and these reasons are drawn one ab expediente the other à necessitate THe greater matters thus quailing as aforesaid it could not bee chosen but things of lesse importance must also be neglected especially such as were outward and concerned onely the body amongst which the use of Tithing was likewise discontinued both in the Apostles time and in the first age of the Law when the great ceremonies of Circumcision Sacrifice and Oblations the Passeover c. and many other holy rites were suffered to sleep But some will say God strictly exacted not these things till the place he had chosen was prepared for them that is till the building of the Temple as it is true in part touching the old Law so is it likewise true in the new Law and that therefore Christ and the Apostles exacted not the payment of Tithes in the first pilgrimage and warfare of the Gospel but referred them amongst some other things till the Church were established for as Solomon saith Every thing hath his time and the time was not yet come that the Church should demand her owne lest with Martha shee seemed curious about worldly things rather then as Mary to seek the spirituall When the Kingdome was rent from Saul and given to David David by and by sought not the Crown but life and liberty so the Priesthood being rent from Levi and given to the Church the Church by and by required not her earthly duties but as David did life to grow up and liberty to spread abroad for love saith Saint Paul seeketh not her own 1 Cor. 13. 5. and should then the mother of all love the Church be curious herein especially when her necessities were otherwise so abundantly supplied Saint Paul maketh it manifest 1 Cor. 9. throughout where he sheweth that very much liberty and great matters were due unto him in respect of his Ministry yet he concludeth I have not used this power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the contrary part suffered all things ibid. v. 12. and again v. 15. I have used none of all these things But why did he not use them since they were due unto him his reason is that we as though he spake in the name of all the Apostles should not hinder the Gospel of Christ ibid. v. 12. But why should the taking of that was due unto him hinder the Gospel because the malicious backbiters would thereupon report that he rather preached it for gain then of zeal and so abased his authority in the Gospel ib. 18. wheras by this course of taking nothing for his pains hee made it as he saith free ibid. and stopped their mouths Thus it is evident that the Apostles not onely neglected but absolutely refused even the things that they certainly knew to belong unto them Another reason why the Apostles received no Tithes drawn à necessitate The very condition of the Church in the time of the Apostles could not suffer them to receive Tithes for as the Levites received them not in their travell and ways but when they were setled and the Temple built so the Apostles being altogether in travel through all parts of the world and in continuall warfare with the enemies of the Gospel one while in prison another while in flight always in persecution much lesse could they look after Tithes which also were not to be paid as they needed them but at the times and places onely when and where they grew to be due and ere that time came they that were to receive them were in another Countrey many hundred miles off for example the holy Ghost saith that Peter walked through all quarters Acts 9. 32. one while at Lydda ib. another while at Joppa ib. v. 36. first at Jerusalem after at Antioch in Syria Gal. 2. 11. then at Babylon in Aegypt 1 Pet. 5. 13. Paul and Barnabas being at Antioch aforesaid or sent forth by the holy Ghost first to Seleucia in Syria then to Salamis and Paphus in the Isle of Cyprus after from thence to Perga in Pamphilia so to the other Antioch in Pisidia Acts 13. after to Iconium Lystria Derbe the parts of Lycaonia So again to Antioch in Syria thence to Jerusalem and presently back to the same Antioch where Paul and Barnabas breaking company Barnabas with Mark saileth to Cyprus Paul taking Silas travelleth through Syria and Cilioia confirming the Churches Then he commeth to the Countries of Phrygia Galatia Mysia from whence being called by the holy Ghost he leaveth Asia and passeth by Samothracia into Europe preacheth at Philippi a City of Macedonia furthest North-ward of all Greece then back again and up and down Asia to Jerusalem again and from thence at length to Rome Reade Acts 13. 14 15 16. cap. I will not speak of that Theodoretus and Sophronius the Patriarch of Jerusalem affirm that after his first imprisonment at Rome he preached the Gospel to the Britaine 's our Countrymen for happily he might doe that at Rome But to come to the rest of the Apostles Bartholomew as Jerome witnesseth Catalog script Eccles. Tom. 1. goeth to the Indians Thomas

have his portion Of all that thou shalt give me saith Jacob will I give the tenth unto thee and in the Gospel the Pharisee though braggingly yet according to the use of the righteous of that time saith I give tithe of all that I possesse as it seemeth even of his goods and dead commodities as of the fruits of the earth For I suppose that the Ancients paid tithes in two sorts some ex praecepto others ex arbitrio or placito some by commandement of the Law others out of their free-will and benevolence In the 31. of the 2 Chron. v. 6. it is said They brought the tithes Boum pecudum of oxen and sheep things tithed before whilest they were young as I conceive and not now again to bee tithed when they were grown to their full ages So in the 10. of Nehe. 37. they brought first-fruits of their dough yet no doubt their dough was tithed before in the corn it was made of therefore I take these tithes to be tithes ad placitum in the election of the party whether he will give them or not but if he doe allot them to God he is tyed like Ananias and Sapphira to perform them faithfully for they then become due ex praecepto for he that voweth unto the Lord is commanded not to break his promise Numb 30. 3. And these kind of tithes no doubt were often paid by the godly sometime upon generall occasion as that of Hezekiah sometime of particular as that pretended by the Pharisee Military spoil and the prey gotten in war is also tithable for Abraham tithed it to Melchisedek and thereof if we may depart a little out of the circle of holy Scripture into the Histories of the Gentiles who even by instinct of nature found this duty to belong unto God we abound with examples thereof as paid by Cyrus at the taking of Sardis by Furius Camillus upon the overthrow of the Veians by Alexander the great upon his conquest of Arabia when he sent a whole ship laden with frankincense for the Altars of his gods But occasion to speak of these shall serve me better afterward and therefore to return to that is more materiall The example of Abraham in this point of tithing the prey teacheth us also that we give God a tithe out of every accession of wealth that he sendeth to us in any course whatsoever so that the gains of buying and selling and the great improvement arising by merchandise is under this title both registred and commanded I know not what the rich City of London doth in this kind but I read in Herodotus that the poor Samians yeelded at one time sixe talents to that purpose and that the Siphnians out of their silver and gold Mines sent so great a tithe to Delphos as the richest man of that age was not more worth St Augustine saith Vnusquisque de quali ingenio aut artificio vivit de ipso decimam Deo in pauperibus vel in ecclesiis donet Let every man out of the trade or craft whatsoever he liveth by give God the Tithe De rectitud Cathol conversat Tractat. Tom. 9 f. 250. CAP. XVII That things offered to God be holy I Must first explain what I mean by holy and that is not that they are divine things or like those of the Sanctuary which none might touch save the anointed Priests But like the lands and possessions of the Levites mentioned in Leviticus that were said to be holy and separate from common use and separate from man Levit. 27. 28 29. that is from the injury of secular persons and to be onely disposed to and for the service and servants of God defensum munitum ab injuria hominum N. F. de rer divis L. sanctum as the persons of Emperors and Kings are said to be holy and sacred for as the Altar sanctifieth the offering Mat 23. 19. so these things being offered to God are by this very act of oblation made holy and taken so into his own tuition as they may not after be divorced Wo be therfore to the Scribes and Pharisees that devour widows houses Mat. 23. 14. how much more wo then unto those that destroy the house of God and by divorcing Christ from his Spouse the Church make him also a widower and his Church a widow and so devour both the widows house and the widow her self But some are of opinion that the Church it selfe is no longer holy then while the service of God is in hand therein as the Mount and the Bush were no longer holy then while God was there and by that reason a Church and an Ale-house are of like sanctity for a man may preach in an Ale-house and minister the Sacraments in an Ale-house and occasion sometimes doth necessarily require it And what is their reason hereof why their reason is that consecration of places and of the implements belonging to the service of God were Leviticall ceremonies and therefore ended with the Leviticall Law These men reason as if before the Leviticall Law there had been no rules of Gods honour and as though the Morall Law and the Law of nature taught us nothing therein Doth not God himself leave the precepts of the Leviticall Law and reason with the Israelites out of the Law of nature Mal. 3. when he saith will any man spoil his goddesse as if he should say that the Law of nature hath sanctified those things that are offered unto God and therefore will any man violate the Law of nature Doth not Saint Paul reason also in the same sort when he saith Despise ye the Church of God 1 Cor. 11. 22. If I should apply the places of Scripture that are spoken of the great reverence of the Temple it would be said that that were Leviticall but the office of the Temple was Morall as well as Leviticall and therefore though these be ended yet the other the Morall remaineth When Christ had cast the oxen doves that were for the Leviticall service out of the Temple yet he said that it was an house of Prayer as figurating that after the ceremonies were ended and gone yet the Morall office of the Temple to be an house of Prayer still remained Saint Paul 1 Cor. 11. 22. when he saith Despise yee the Church of God speaking it as if he wondred that any should be so irreligious or rather sacrilegious to despise the Church and no man I think doubteth but that this was spoken of the materiall Church for he blameth them that did use unseemly drinking in the Church See the first Treatise of the rights and respect due § 10. Of the three severall places and three functions of the Temple and how the last continueth holy for Prayer Doctrine and instruction of the people which therefore had in it no Ceremoniall implement at all CAP. XVIII Tithes must not be contemned because they were used by the Church of Rome IF we should reject Tithes because

is the number of spirituall sanctification ten the number of legall justification Therefore to pay all the nine parts was nothing if we failed in the tenth for the tenth is the number of perfection and therefore required above all other as the type of legall justification And as our faith is nothing without works so neither is the Sabbath without tithes for they that minister to us the spirituall blessings of the Sabbath must receive from us the temporall gratuities of Tithing CAP. XXVI That they are due by the Law of Nations THe Law of Nations is that which groundeth it self upon such manifest rules of reason as all the Nations of the world perceive them to be just and do therefore admit them as effectually by the instinct of nature as if they had been concluded of by an universall Parliament Therefore in truth this is no other but that which the Philosophers call the law of Nature Oratours the law of Reason Divines the Morall law and Civilians the Law of Nations As far then as Tithe is due by one of these so far likewise it is due by all the rest and consequently the reasons that prove it in the one doe in like manner prove it in all the other I will not therefore insist here upon arguments but remit you to that hath been formerly said touching the law of Nature and demonstrate unto you by the practice of all Nations what the resolution of the world hath been herein through all ages So ancient it is among the Heathens that good Divines are of opinion that Abraham took example thereof from the Heathen but others with more reason conceive it to be practised even by the children of Adam as well as sacrificing and the offering of first-fruits as by the opinion of Hugo Cardinalis I have shewed in another place Besides I find not any mention of Tithe paid by the Gentiles before the time of Dionysius commonly called Bacchus who having conquered the Indians sent a Present of the spoil Magno Jovi as Ovid witnesseth and this was about 600. after that Abraham tithed to Melchisedek Cyrus having collected a great sum of mony amongst his captives caused it to be divided delivered the tithe thereof to the Praetors to be consecrated to Apollo and Diana of Ephesus as he had vowed Xenophon in Cyro l. 5. Alexander the great having conquered the Countries of sweet odours and frankincense sent a whole ship-loading thereof to Leonides in Greece that he might burn it bountifully unto the Gods Plin. li. 12. c. 24. Posthumius having overthrown the Latines paid the tithes of the spoil as before he had vowed Dionys. Halicar li. 6. Livius Nebuchodonosor did the like too bountifully as Josephus reporteth it to the Temple of Belus Ant. l. 10. C. 13. Rhodopis a Thracian woman before the time of Cyrus gave the tenth part of all her goods unto Delphos Herodot Euterpe pag. 139. The Crotoniati warring upon the Locrenses vowed the tenth part of the spoil to Apollo but the Locrians to exceed them in their vow vowed the ninth part Alex. ab Alex. 165. Agis King of Lacedaemon went to Delphos and there offered his Tithe unto God Xenophon de rebus gestis Grae. li. 3. Agesilaus conquered so much of his enemies Country that in two years he dedicated above an hundred talents to God for the Tithe Xenoph. de Agesil laud. The Liparians having overcome the Hetruscians in many sea battails sent the Tithe of the spoil to Delphos Diodor. 292. l. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The custome of the ancient Gauls and so likewise no doubt of our Brittish Ancestors was to give all in effect that they got by the wars unto their gods as Caesar witnesseth and to sacrifice the cattell so taken De Bell. Gal. lib. 6. 132. And this use of Tithing the spoile obtained in war was every where so ordinary that Croesus the King of Lydia being overcome by Cyrus and taken into mercy told him as advising him for his good that he must of necessity render the Tithe of the spoil unto Jove and that he should therefore set a guard at every gate of the City to prevent the soldiers from embezling of it Herodot in Clio. li. 1. p. 36. I reckon up these particulars the more willingly to beget shame and remorse if it were possible in the soldiers of our time that having been exceedingly enriched in this kind have not I fear remembred God with so much as Croesus did when he sent no more but his iron shackles to Delphos Herodot ib. fo 37. Yet God had 7000. servants that Elias knew not of and therefore I will not judge them As Military men abounded thus with devotion so those of peaceable professions came not behinde them for Festus witnesseth lib. 4. p. 213. l. 67. That they of the old world offered every tenth thing unto God and Varro in his Book De re Rustica adviseth every man to pay his Tithes diligently of the fruits of his ground Therefore because the Sicilians were more happy in corn then other Nations they exceeded all other in thankfulnesse to Ceres as appeareth by Diodor. Sic. 288. in pede c. And for that the Athenians were next in that felicity they did the like and instituted further in her honour initia Eleusina i. the feast of the first-fruits which for the great antiquity and holinesse thereof were as Diodorus reporteth celebrated of all the people of the world Pliny saith the Arabians tithed their frank incense to their god Sabin not by weight as sparingly but by measure as a more bountifull manner Lib. 12. ca. 24. pag. 184. L. 57. The Aethiopians cut not their cinnamon but with prayers made first to their gods and a sacrifice of 44. Goats Rams and then the Priest dividing the cinnamon took that part belonging to their god and left them the rest to make merchandise of Plin. l. 12. ca. 19. fol. 286. in pede The Siphnians sent at one time so great a Tithe out of their silver and gold mines to Delphos as the richest man of that age was not more worth Herodot Thalia lib. 3. fol. 180. The Romans and generally all Nations paid the Tithe of their fruits to Hercules and they held it the happyest thing to vow the payment of them faithfully and they thought that the cause that Lucullus abounded so much above other in wealth was that he paid his Tithe so faithfully Alex. ab Alex. lib. 3. 165. As they paid their Tithes out of the fruits of the earth so did they likewise out of their privy gains and industry Herodotus writeth that the Samians a small people yeelded at one time six talents for the Tithe of their grain gotten by merchanchise Melpom. li. 4. 267. And that nothing might goe untithed the Ancients paid a Tithe of the very beasts killed in hunting namely the skins thereof to Diana Et penet in Trivia Dives praedae tamen accipit omni Exuvias Diana

nothing by way of thankfulnesse out of their encrease and store were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreligious-people not serving God without piety who never escaped punishment for their Atheisme The Thoes a people confining upon Thracia that never used to give God first-fruits of any thing which they enjoyed nor offered any thing at all unto the Deity were utterly destroyed out of the earth The reason is well given by that prophane Porphyrie why men give tithe first-fruits sacrifice and the like out of the secrets of Christian mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all that we have or enjoy is Gods though the use or enjoying thereof seemeth to be ours which reason being eternall and undenyable in nature professed and acknowledged by Naturalists without light of grace none can doubt but that the practice in being was out of that perswasion and so of duty and necessary tye which none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pophyrie calleth them did neglect and for contempt whereof even in opinion of Pagan Antiquity exemplary punishment was inflicted on that people No men nor City nor stone remained and their memoriall perished from off the earth saith Porphyrie The learned Greek Grammarians doe testifie and expound the custome of tithing by the Graecians as Valerius Harpocration saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they tithe all the spoils gotten of the enemy unto the gods And long before Harpocration the learned Grammarian Didymus for his indefesse reading and writing surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ironside or heart of Oak saith as he is cited by Harpocration that properly and primarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay the Tithe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie dedicate or consecrate unto divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In as much as it was a generall custome amongst all the Graecians to give the tenth of any their encrease unto the gods These two learned Grammarians did know what was the ancient use among the Graecians better then any man now because they did only hoc agere having no other profession to distract their studies and especially because both of them had especially Didymus those helps in their dayes which none can attain now unto the Authors being lost whom they saw and perused whereby they might learn the Graecian customes more particularly Besides the practice of the Romans and Graecians other barbarous Nations did observe the Law of Tithing For in the remains of naturall understanding notions the Barbarians had a part as wel often a greater part then the Graecians or Romans more civillized Nations had and commonly the ancientest customes are to be found amongst the Barbarians and not among the Graecians nor Romans as common experience observeth The Carthaginians sent the Tithes of their Sicilian spoils unto Hercules at Tyre for Hercules was the chief Patron and Protector of Tyre and the Carthaginians were a Tyrian Colony Nor did they send their Tithe once or sometime or as they would out of arbitrary devotion but of ancient and ordinary custome as Diodorus Siculus reporteth which growing into disuse through negligence and disregard in long tract of time many dysasters in war and other crosses in affairs of State befell them And thereupon to reconcile themselves and appease Hercules they renued again the forgotten custome and sent thither not only the Tithe of the spoils but of all things encreasing and renuing yearly Thus much is reported by Diodorus where he relateth into what straits the Carthaginians were driven and into how many hard assays by Agathocles the Scicilian It is a memorable place for such piety therefore it shall be here recited The Carthaginians supposing that these losses and dysasters were sent unto them of God betooke themselves to all manner supplication and devotion and for so much as they supposed Hercules especially to be angry with them who was chiefly worshipped at Tyrus from whence originally they were extracted they sent exceeding great presents and rich gifts thither Being thence descended they were accustomed in former times to send unto Tyre the tenth for Hercules of all their Revenues and encrease any way renuing issuing or growing but becomming in processe of time very wealthy and having exceeding great commings in they sent very seldome their Tithe and that but small and refuse unto Tyre in neglect and disregard of the Deity But upon this great losse comming home to themselves and repenting of their irreligion they became mindfull of the Gods all that were worshipped at Tyre and sent unto them the tenth Altogether as we use to serve God Phryx plagis Israel when God smote them then they repented returned and honoured him but when he turned his hand they turned their hearts So the Carthaginians being plagued first returned unto their former custome an ancient custome beyond the memory of man and yearly not sometime and gave willingly in abundance their tenth part of all their commings in not so much but of their children they gave the tenth for they used to sacrifice them unto Saturn as Israel did in the Valley of Hinnom Old Father Ennius remembreth this custome Poeni sos folitei sont sacrificare puellos which custome seeing it remained unto Tiberius Caesars time it is not likely they disused the other tenths In like manner Gelo the Sicilian having vanquished the Carthaginians in a most memorable battell and slaine of them in the field an hundred and fifty thousand men the greatest blow for massacre of men that they at any time received in any battel Gelo having atchieved this he reserved severall and apart the best and principall of the spoils which cannot well be denied to be a tenth meaning to adorn and honour the Temple at Syracuse of the remains he reserved another portion without all doubt in quantity another tenth which he dedicated in the principall Churches of Himera the residue after God had been served he parted among his soldiers and confederates Thus it appeareth what the custome of Tithing was among the Heathens which doubtlesse they learned as many other things from the people of God as the ancient Fathers have observed touching many passages of practice in holy writ there especially when they intreat de Graecorum furtis So the names of Deities and other particular usages they received from the Hebrews though with much difference and variety both as comming farre and not well apprehended or understood in the carriage and delivery so also it is very probable that of them the Syrians Phoenicians and Egyptians first learned to give the tenth unto God and other holy usages and then more remote Nations afterward which might well admit in passing up and down and in long continuance much variety and not fully in every point answer the prototype or originall But from whence soever they received their first direction for custome and practice they most part went beyond Gods own people which though it be strange yet so it is that in zeal unto piety and the