how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoils And verily they that are of the Sons of Levi who receive the office of the Priesthood have a Commandement to take Tithes of the People according to the Law that is of their brethren though they come out of the loyns of Abraham But he whose descent is not counted from them received Tithes of Abraham and blessed him that had the Promises And without all contradiction the lisse is blessed of the better And here Men that die receive Tithes but there he received them of whom it is witnessed that he liveth And as I may so say Levi also who receiveth Tithes paid Tithes in Abraham For he was yet in the loynes of his Father when Melchisedec met him If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priesthood should rise after the order of Melchisedec and not be called after the order of Aaron For the Priesthood being changed there is of necessity a change also of Law c. I shall draw my Observations Arguments concerning Tithes from both these Scriptures here recited and then answer the main if not sole Scripture objected against Tithes drawn from the cloze of the Apostles words 1. It is undeniable from these Texts that Abraham the Father of the Faithfull is the first person we precisely read of who gave and paid Tithes recorded both in the Old Testament and New for his greater honour and the imitation of all the faithfull under both Testaments 2. That he gave and paid Tithes to Melchisedec the first Priest of the most high God mentioned in sacred writ Who this Melchisedec should be there is great controversie among the Learned some affirming him to be Sem others a Canaanitish King and Priest of that Name and Dr. Griffith Williams very probably and strongly arguing him to be CHRIST himself then appearing to Abraham in his humane shape As Petrus Cunaeus held before him I shall not decide the Controversie certain it is he was either Christ himself or a real Type of Christs and his eternal Priest-hood as the Apostle oft resolves 3. That he was a Priest of a far antienter better and more excellent order than the Levitical Priest-hood and that this payment of Tithes was long before the Law given by Moses for payment of Tithes to the Levitical Priests and before their order instituted Therefore Tithes are not meerly nor originally in their own nature Jewish or Levitical as some rashly now a verr nor eternally abolished as such by Christs incarnation and Priesthood they being originally paid and given not to the Levitical Priests but to Mâ—lchisedec who was either Christ himself or a Type of him and his Priesthood not of Aarons 4. That this Melchisedec as he had neither beginning of daies so he had no end of life but was made like the Son of God and abideth a Priest continually in respect of the truth he typified as Christ himself doth of whom he was a Type who hath an endless life and because he continueth ever hath an unchangeable Priest-hood and is by the very oath of God made a Priest for ever after the order of Melchisedec Heb. 6.20 7.3 8 13 15 16 17 21 24 25. Psal 110.4 Therefore Tithes being first paid to such an everliving everlasting unchangeable Priest and Priest-hood for the execution thereof may and ought to continue and abide for ever as long as the Priest and Priest-hood last and if so then Tithes are still due payable to the Ministers of Christ under the Gospel by all the Spiritual seed of faithfull Abraham as well as they were by all his Sonnes after the flesh to the Levitical or Aaronical Priest-hood whiles in being and that in the right of Christ they being Ambassadors representing his person beseeching men in Christs stead to be reconciled to God 2 Cor. 5.20 21. Forgiving men in tho person of Christ 2 Cor. 2.10 and in whose persons Christ himself still speaks unto men 2 Cor. 13.3 Whence Christ himself a verres Verily verily I say unto you he that receiveth whosoever I send receiveth me and he that receiveth me receiveth him that sent me He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Mat. 10.40 Luke 10.16 John 13.20 That whatever is given or paid to them for their Ministry is given and paid to himself Mat. 10.42 25.35 to 41. and is a Sacrifice acceptable well-pleasing unto God Philip. 4.18 5. That Abraham gave Tithes to Melchisedec for the execution of his Priestly office and that not in offring any carnal or Levitical Sacrifices to God for him upon an Altar but only for blessing him and rendring thanks and blessing to the most high God for his victory which being one chief part of the Ministers of the Gospels duty still continuing even to blesse the people to praise and blesse God for them and their successes in spiritual and temporal things Rom. 1.7 8 9. 10.24 1 Cor. 1.3 4 5. 16.23 2 Cor. 1.1 2 3. 9.10 11. 13.14 Gal. 1.2 6.18 Ephes 1.1 2 3 16 17 18. 3.14 to the end 6.23 24. Phil. 1.2 3 4. 4.20 23. Col. 1.2 3 9 to 14. 4.18 1 Thess 1.1 2 3. 2.13 5 23 28.2 Thess 1.2 3 11 12. 2.13 16 17. 3.18 1 Tim. 2.1 2. Heb. 13.25 1 Pet. 1.2 3 4. 5.14 2 Pet. 1.2 Revel 5.12 13. as likewise to blesse the Sacramental bread and wine for their use 1 Cor. 10.16 Mat. 26.26 typifyed as most hold by the bread and wine Melchisedec brought forth to Abraham is a convincing Argument to me that Tithes are no way Levitical or Jewish in their primitive institution or intrinsecal nature but rather Evangelical and are as justly due and payable by all believing sons and children of faithfull Abraham to the Ministers of the Gospel for blessing them and praying blessing praysing God for them and other Ministerial duties as they were by Abraham to Melchisedec for performing the self-same Priestly duties towards him 6. That the scope of the Apostle in the Hebrews being to prove the Honour Dignity Excellency of the order of Melchisedecs and by consequence of our Saviours Priest-hood above Aarons he useth this as one demonstration thereof 1. That he received Tithes of the Patriarch Abraham himself Heb. 7.2 4 to 11. whereas the Levitical Priests received Tithes only of their Brethren that came out of the loynes of Abraham 2. That even Levi himself who received Tithes of his Brethren paid Tithes in Abraham being then in his Fathers loynes to Melchisedec as his superior yea even as the Levits under the Law paid the tenth of their Tithes to the Priests as their superiours Numb 18.26 27 28. And this payment of Tithes to Melchisedec he recites in the
Reverence Obedience Love Maintenance all here prescribed to be rendred in this Text to whom they are due Therefore a liberal honourable comfortable Maintenance and reward is both in justice and conscience DUE as well to the Ministers of the Gospel as to the Magistrates and higher Powers yea as duly truly justly to be rendred unto not owed denied detained from the Ministers as to Kings Parliaments or any other civil Rulers even by this Evangelical precept from which there is no evasion and that for conscience sake as well as for fear of wrath and punishment vers 5. So as none can plead pretend the least colour of conscience for detaining or not rendring their Tithes and Duties to our Ministers of the Gospell without giving the Holy Ghost himself and this Gospel Text the Lie and incurring Ananias and Saphiraes sin Act. 5.3 4 7 8 9 10. for which they may justly expect and receive their fatal exemplary punishment VII The Apostle further clears this truth not only by way of Precept but Reason and Demonstration Rom. 15.26 27. It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem Ministers and Apostles as well as other Saints that were poor It hath pleased them verily and their Debtors they are For if the Gentiles have been made partakers of their Spiritual things their duty is also to Minister unto them in Carnal things I confesse the Text is not meant properly of Apostles and Ministers of the Gospell but of poor believing Saints that were Jewes but the reason argument here urged extendeth much more to Apostles and Ministers of the Gospell than to poor believing Saints and thus I argue from it If the Christian believing Gentiles in Macedonia and Achaia were strongly obliged not only in charity but of debt duty as the Apostle here argues resolves to make a certain contribution for the poor Saints of God at Jerusalem who were Jews and to minister to them in their carnal things when they were in want upon this account that God had made them partakers of their Spiritual things by the Apostles and other Ministers sent or repairing to them from Jerusalem then much more are they and all other converted Gentiles then and now strongly obliged not only in charity but of just debt and duty to make a certain contribution maintenance for and liberally to minister in their carnal things unto those faithfull Ministers of the Gospell who actually preach the Gospell to them and of whose spiritual things paines they are made partakers But the antecedent and supposition is an unquestionable Gospell truth by the Apostles resolution in this alleged Text and is may be further ratifyed by Act. 11.29 30. Act. 4.32 33 34 35 36. Act. 5.1 2 3. 1 Cor. 16. 1 2. 2 Cor. 8.1 to 16. and ch 9.1 to 15. Gal. 2.10 Ephes 4.28 1 Joh. 3.17 Mat. 5.42 Deut. 15.7 to 12. Therefore the consequent must be granted being the Apostles expresse argument in the very case of Ministers maintenance from the people 1 Cor. 9.11 If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things Now in this reasoning of the Apostle and Gods Spirit in by him there is a double emphatical enforcement to prove Ministers maintenance both a just debt and duty which the people are bound to render to them not as free givers but as debtors 1. By the grounds of Commutative Justice They are or at leastwise may be if they will themselves the case only of obstinate Separatists partakers of the Ministers spiritual things and pains therefore ought in justice duty to pay and render them some proportionable recompence for what they receive from them even as all other Merchants Tradesmen who barter or sell one commodity for another or for ready money use to doe 2. From the nature value of the things they receive from Ministers and of those things they render back to them by way of exchange which will hold no ballance nor equal value with what they first receive For the things the people enjoy by Ministers are spiritual which concern their souls spirits everlasting salvation eternal happiness and are the most excellent precious things of all other farr excelling Gold Silver Tithes and all earthly Treasures Ephes 3.8 18 19. 2 Pet. 1.4 2 Cor. 3.8 9 10. ch 4.7 Phil. 3.8 Rom. 2.18 Psal 19.10 119.72 127. Prov. 8.18 19. But the things and recompence they return to Ministers for them are only their carnal things for the necessary support of their bodies and families which are no way comparable in value worth benefit use to what they receive from them as the last recited Texts and others resolve The people therefore receiving from their Ministers quid pro quo and things of infinite more value benefit than what they render to them the carnal things they receive for their spiritual though in a liberal proportion must needs be a most just debt and duty not meer arbitrary almes or charity and can neither in justice nor conscience be detained from them they being such infinite gainers by the bargain VIII This Proposition is yet further professedly argued debated at full by the Apostle and Spirit of God against all sorts of callings and professions of men that now oppose it with the greatest evidence of reason justice equitie that may be backed with Divine Authoritie as if he had purposely foreseen the violent impious headie opposition now made against Ministers Tithes and maintenance in these daies by souldiers rusticks tradesmen and penned this Scripture purposely to refute them 1 Cor. 9.4 to 16. Have we not power to eat and to drink c. Who goeth a warfare any time at his own charges Who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flock and eateth not of the milk of the flock Say I these things as a man or saith not the Law the same also For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn Doth God take care for Oxen Or saith he it altogether for our sakes For our sakes no doubt this is written that he that ploweth should plow in hope and he that thresheth in hope should be partaker of his hope If we have sowen unto you spiritual things is it a great thing if we shall reap your carnal things If others be partakers of this power over you are not we rather Nevertheless we have not used this power but suffer all things lâ—st we should hinder the Gospel of Christ. Doe ye not know that they which minister about holy things live or feed of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel But I have used none of these things neither have I written these things
peradventure they held the payment of Tithes to Ministers in kind a Divine Moral Duty and in some places and at some times when and where they could did voluntarily pay Tithes as a Duty for their Maintenance without any coercive Laws or Canons upon the bare demand or exhortation of their Ministers by vertue of Gods own Divine Laws as is undeniable by Irenaeus l. 4. c. 34. who records That the Christians in his time being but 180. years after Christ did not give lesse to their Ministers than the Jews did to their Priests by the Law of Moses who received the consecrated TITHES of their people but more Designing omnia quae sunt ipsorum all they had to the Lords use Hilariter ac liberaliter ea quae non sunt minera Giving chearfully and freely those things which were not lesse than Tithes as having greater hope than they And further confirmed by Origen Homil. 11 in Numeros Saint Cyprian lib. 1. Epist 9. De unitate Ecclesiae the words of Saint Augustine Hom. 48. Majores nostri ideo copiis abundabant quia Deo Decimas dabant And the second Council of Mascin An. 586. Can. 5. Leges Divinae Consulentes Sacerdotibus ac Ministris Ecclesiarum pro Haereditaria portione omni populo praeceperunt Decimas fructuum suorum locis sacris praestare ut nullo labore impediti per res illegitimas possint vacare Ministeriis Quas leges Christianorum Congeries legis temporibus custodivit iutemerata Which prove a long continued Custom and Practice of paying Tithes to Ministers as a Divine Right and Duty used amongst Christians long before St. Augustins dayes and this antient Councel And no sooner were the times of Persecution past but the Divine Right of Tithes was asserted pressed and the due payment of them inculcated by St. Hilary Nazianzen Ambrose Hierom Chrysostom Augustine Eusebius Cassian Cyril of Jerusalem Isiodore Pelusiota and Caesarius Arelatensis all flourishing within 500. years after Christ as Dr. Tillesly proves at large And the people during that space paying their Tithes freely without any compulsion in all places there needed neither Laws nor Canons to enforce their payment whence Agobardus writes thus about the year of our Lord 820. when Laws and Canons began to be made for their payment of the precedent times Nulla compulit necessitas fervente ubique religiosa devotione amore illustrandi Ecclesiae ultro aestuante That there was no need of Canons or Laws to compel the payment of Tithes whiles fervent religious Devotion and love of illustrating Churches every where abounded But in succeeding degenerating times when according to Christs prediction the love and zeal of many Christians to God Religion and Ministers began to grow lukewarm and colder than before so as they began to detain their Tithes and Ministers dues then presently Christian Kings and Bishops in Ecclesiastical and Temporal Synods and Councils began generally in all places to make Laws and Canons for the due payment of them declaring in them only the Divine Right Laws and Precepts of God to the People both in the Old and New Testament as a sufficient obligation seconded by their bare Canons and Edicts without any coercion or penalty to oblige them to their due payment The first unquestionable Canon for the payment of Tithes I find extant is that of the second Council of Mascin forecited An. 586. cap. 5. The first Law extant made by any General Council or Parliament for the payment of Tithes is that of the Council of Calcuth in England under Offa and Alfred An. 786 declaring their Divine Right and enjoyning their payment without any Penalty After which Charles the Emperour about the year of our Lord 813. by Canons made in sundry Councils and in his Capitulars or Laws enjoyned the payment of Tithes under pain of being enforced to render them by distresse upon complaint and some small penalties Since which time many Laws and Canons were made in our own and forein Realms till our present times for the due payment of Tithes under sundry penalties which because collected by Sir Henry Spelman in his Councils Mr. Selden in his History of Tithes Bochellus Decret Eccles Gal. l. 6. Tit. 8. De Decimis Fridericus Lindebrogus Codex Legum Antiquarum Surius Binius Crab Lindwood in their Collections of Councils and sundry others I have therefore only given the Reader a brief Catalogue of the principal Civil laws both at home and abroad for the due payment of them reciting more at large but what others for the most part have omitted and are not vulgarly known giving only brief hints upon some of the rest in my third Chapter Whither I refer the Reader for further satisfaction in this Objection and shall conclude of penal Laws as Seneca doth of Fates Fata volentes ducunt Nolentes trahunt those who will not willingly pay their Tiths must and ought to be compelled thereunto by penal Statutes The second Objection is That the payment of Tithes is against many mens Judgements and Consciences Therefore it is both Vnchristian Tyrannical and Vnjust to enforce them thereunto I answer 1. That the payment of Tithes being not only warranted but commanded in and by the Old and New Testament and the constant practice of Christians in all Ages Churches there neither is nor can be the least pretence of Conscience for the non-payment of them Therefore this pretext of Conscience is in truth nought else but most desperate Vnconscionableness Malice Obstinacy Peevishness Covetousness Impiety or secret Atheism worthy to be reformed by the severest Laws and penalties 2ly All that Conscience can pretend against their payment as Tithes is only this Anabaptistical Devise and loud Lye of Canne and others That the payment of a precise Tenth part of mens increase to their Ministers is Jewish or Antichristian and so unlawfull both which I have unanswerably refelled Therefore this can be no ground or Conscience for any to detain them But if any scrupulous Consciences be not satisfied in this point let them either pay their Ministers the Moitie or 9. parts or the 5 6 7 8 or 9. part of their annual encrease neither of which is Jewish or Antichristian or else let them sell all their old or new purchased Lands Houses Possessions Goods they have and bestow them on the Ministers and Poor as the forecited Primitive Christians did whom they pretend to imitate and then they may satisfie both their Consciences and Ministers too without the least difference coercion sute or penalty of our Laws 3ly Many of these very Objectors pretending Conscience as Souldiers or Sequestrators have made no Conscience to enforce thousands of Parishioners of late years throughout the Nation to pay their Ministers Tithes to themselves for pretended Arrears or sequestred Goods and exacted Monthly contributions out of Ministers Tithes to pay the Army without any scruple of Conscience levying them by distress and armed violence when detained If then they can enforce others thus