treasuries and store-houses but commanâ—ed it should be kept for the use and benefit of the Priests Levites in the store-house of the Temple verse 11. 12. If any shall object that this was for the second tithe onely not for the tithe of inheritance I answer if they were so strict in the payment of this tithe which was a second full supernumerary tithe ovâ—â— and above the first then much more in the payment of the first which God challenâ—eth as his right of inheritance which they never omitted to pay when the other were generally neglected as may bee gathered NEHEMIAH 13. Neither is the Gospell without either precept or practise for the necessary performance of this dutie witnes the manner of Christ his reprooving the Scribes and Pharises MATT. 23. 2â— where he infers a necessitie of tything even in the smallest matters whether wee understand the phrase actively or passively either in the payer or receiver Woe unto you Scribâ—â— and Phariâ—â—â— Hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you pay tithe of mint and â—nise and câ—mmine have omitted the weâ—ghtiâ—â— matters of the Iâ—â—â— indgement mercie and faith These things ought ye to have done and not to leave the other unâ—one Neither will it suffice to obâ—ect against the text that the Ceremoniall law was then in force and so Christ â—ight 〈◊〉 command it for first how will they answere that distiâ—ctâ—on of Augustine Caeâ—emâ—nta 〈◊〉 â—9 â—â—â— 2. 〈◊〉 〈◊〉 Christum nâ—c 〈◊〉 â—raâ—â— nec mortifâ—rae â—ost prâ—muâ—◠〈◊〉 〈◊〉 〈◊〉 mortâ—◠〈◊〉 mortiferae inter 〈◊〉 nâ—â—m 〈◊〉 〈◊〉 promulgationem 〈◊〉 sâ—â— non morâ—iâ—â—râ— The ceremonies of the â—â—we before Christ were neither deâ—â— nor deaâ—ly after the promulgation of the Goâ—pell 〈◊〉 dâ—â—d and deadly betwixt Christs passion and the promâ—lâ—â—tion of the Gosâ—ell dead but not deadly Where by the pâ—ssion of Christ we understand not his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his suffering upon the crosse when hee breatâ—â—d out together with his consummatum est his life but the whole time of his suffering here upon earth especially from the time of Iohn the Baptists beginning to preach and Christ his Baptisme at what time the ceremonies 〈◊〉 1. 2. 〈◊〉 103. 〈◊〉 â— of the lawe began to be dead quoad necessitatem in regard of the necessary observance of them howsoever quoad coâ—venteâ—â—ia vinculum charitatis in respect of conveniencie and to avoide scandall the observation of them was not deadly according to that of Christ MATT. 11. 13. All the Law the Proâ—â—ets prophesica untill Ioha and that of Paul GAL. 3. 24. 25. The lawe was our Schoolmaster to Christ but after that â—â—rth â—s come we are no more under the Schoolmaster Where by the 〈◊〉 and the Prophets is understood totâ— Moâ—is politia seâ—â—conomia constâ—tuâ—io Sacerdotii the whole regiment of Moses Lawe not onely Ceremoniall anâ— Iudâ—ciall but Morall likewise so farre forth as it was to be abâ—ogate together with the I â—gall Preisthood â—o that if Christ had held the payment of tithes as a duty of the Ceremoniall law he would never have set a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them and have taught them as a duty necessary which ought to bee done and not left undone But that I may remoove all scruple in the second place let us consider that our Saviour Christ makes not the payment of these tithes a Ceremoniall lawe but a Morall yea an Evangelicall lawe of the same nature with judgement mercy and faith distinguishing them onely secundum magis minus which as Logicians teach truely non variant speciem differ not the kinde Besides this of Christ Paul 1. COR. 9. prooves by nine forcible arguments the necessity of the Ministers maintenance now in the time of the Gospell how it ought to bee done Anâ— GALAT. 6. 6. seconding Iacobs vow in this place Let him that is taught communicate unto him that teacheth not in some particular kinde nor yet in grosse a competency out of the whole but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods or in all good things And as for practise witnes the liberality of the Saints in the very dayes of the Apostles who are said to sell all they Act. 4. had and to lay the price at the Apostles feete for their maintenance and releife of the poore distressed brethren And in succeeding aâ—es as the Churches increased and obtayned peace so did the Saints according to the rule of Gods worde and practise of the Saintes establish a setled maintenance of tithes for Gods Ministers as that portion of inheritance which God had allotted them and which might not bee detained without sacriledge The truth Consule Doctore Tileâ—ley in Catal whereof will appeare by the unanimous consent of all the auncient and truely religious Fathers of the Church in all ages with the generall practise of the Saints in all places where and so long as religion was purely and sincerely taught and professed Neither have we onely the consent of holy Church both in doctrine and practise but of the very heathen enforcing the necessitie of this duty Thus Festus as epitomized by Paulus Diaconus speaking of the customes of the Romanes tells us that decima quaeque veteres Diis suis offerebant the auncient gave tithe of all unto their Gods I know the Tithes-Historian together with Ioseph Scaliger feare not to accuse Paulus Diaconus of barbarisme and falsification of Festus and to correct his authority the one putting out quaeque and so denies the generality of tithes of all thinges given by all men restrayning both persons and tithes to some particulars Seld. pag. 29. the other changing Diâ—â— suis into uni tantùm Herculi as if tithes were payd by the Romanes to Hercules only but by what authority or sound ground I know not for mine owne part I see no reason why Paulus Diaconus should not bee as worthy of credit as either yea as both of them sure I am the world and the learned of those times wherein he lived accounted him a man of as great knowledge and judgement and as worthy of credit as either is Divine Scaliger or Antique Mr. Selden Besides say the Romanes had given tithes to Hercules onely yet Festus speakes not of the custome of the Romanes onely but of other Nations likewise and howsoever by his silence he seems to consent with Scaliger in the correction of Paulus Diaconus for uni tantùm Herculi yet himselfe confesseth that neither the Romanes nor their next Pag. 27. neighbours did tithe onely to Hercules but these their arbitrary vowes and thankesgivings I speake in the Historians language were sometimes also payd to other Deities whereof hee names diverse particulars Next to the authority of Festus hee brings in the practise of the Grecians for generall consent Thus Harpocration who saith that the Grecians used to tithe the spoyles of warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 32. to the Gods And another It
the law for paiment of the tithe was not simply Ceremoniall or Iudiciall binding the paiment onely to the Iewish Priesthood Secondly that the tenth is that proportion which is simply due unto Gods worship and service Thirdly that the paiment of tithes for the quâ—ta is a Divine Morall law yet standing in force to binde all Christians to pay them unto the Evangelicall Priesthood That the law for paiment of tithes was never simply Ceremoniall c. is thus prooved If the law binding to pay the tenth for the quota were barely Ceremoniall or Iudiciall then were tithes onely due to the Leviticall Priesthood but the tenth was not onely due to the Leviticall Priesthood ergò c. The consequent of the maâ—or is undeniable the minor is thus prooved That which of due was paid to another Priesthood and that by the Leviticall Priesthood was not onely proper and due unto them but tithes were paide by the Leviticall Priesthood of due to another even to him that was the type of the Evangelicall Priesthood therefore not due onely to the Levites The minor is thus prooved That which was paid by Abraham to Melchisedeck was paid by the Levites to another Priesthood but tithes were paid by Abraham to Melchisedeck ergò c. This argument Paul urgeth Hebr. 7. where comparing the Priesthood of Christ with Aarons he makes this one argument to proove Christ his Priesthood the greater in that Levi in Abraham paid tithes unto Mâ—lchisedeck who was thâ— Typicall Priest of the New Testament Whereas the Historian objects that Abrâ—ham paid tithes onely of the spoyles of warre not of all his substance the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the tithe of such spoyles First I answer that both the text of Genesis Chap. 14. 20. and HEBR. 7. 2. speake in generall tearmes that Abraham gave tithes of all and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie onely the spoyles of warre the Tithes-Histoâ—ian is not aâ— aâ—y agâ—â—ement with himselfe neither indeed can he bee the word bearing a larger signification and therefore I will not stand to aâ—â—wer it But say we should graunt that at this time when Abraham met Mâ—lâ—hise deck he gave the tithe onely of the spoyle of warre yet that infringeth not but at other times hee paid tithes of all And that may appeare first by the emphasis of the Apostle Hebr. 7. 4. where he speakes of the paiment of these tithes of the spoyles as of a greater and more eminent action then the paying of ordinary tithes of his ground saying Now consider how great this man was unto whom the Patriarch gave the tenth not onely of his ordinary substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the tenth of the spoiles Neither will that allegation suffice that is made by Mâ— Cartwright in his Annotations upon the Rhemes Testament that the paiment of tithes was a ceremoniall thing whereby was signified that wee in a tenth offered to Christ doe declare that all we have is his For first if he meane particularly of Abrahams action then Abraham diâ— it either with warrantiâ— or without if with warrantie then was there some law commanding tithes before Mosâ—s if without warrantiâ— then noâ— lawfull and so not commendable and so coâ—sequently not a fit type to signific the duty of the faithfull to Christ Sâ—condâ—y the Apostle in that place bringes not in Abraham paying tithes in the person of all the faithfull but in the person of Levi though true it be that all paid in Abraham Thirdly if it was as we denie not a ceremoniall rite signifying and declaring the dutie of all the faithfull to Christ then it should appeare to be the first quota and proportion whereby to testifie and declare our subjection thankefâ—lnâ—s and obedience And then I aske what wrong hath Christ dâ—ne us under the Gospâ—l that we should not still testifie our obedience and thankfulnes in and by paying at least the same proportion seeing we are not onely the faithfull children of Abraham and have no law for bidding but all enforcing the same duty And here by the way observe with mee two other passages in those Annotations upon the aforenamed place The first is a relation of Possidoniâ—s in the life of Saint Aug in Ser. de temp 2â—9 In Dom. 12 post Trinit Hom. 4â— inter 50 Ser. in Psal 146. Augustine wherein hâ—â— would make Saint Augustine an enemie to the custoâ—e of paying tithes in the quota direâ—â—ly against his owne peremptoâ—y assertion in all his Tractaâ—â—s The second is a misconstruing of Saint Ierome noâ— only against his generall text but the sense râ—les of Gâ—aÌ„mer for whereas â— Ierome inveighing against the covetousnes and licentiousnes of the Cleargie in those times thus concludes Si quasi Levita sacerdos vivo de decimiâ— alâ—ari Ad Nepot de vit â—ler 〈◊〉 iens altaris oblatione susâ—â—â—tor habens victum vestitum his câ—nâ—enâ—us ero which in râ—ght English is that so long as I live as a Levite and Priest upon tithes or other offerings due to chose that serve at the altar I will rest my selfe contented though it onely suffice for food and raiment iâ—tâ—mâ—ting that as long as he lived upon Goâ—s allowance it should suâ—fice were it never so small assuring himselfe oâ— Goâ—s â—lâ—sâ—ing in and upon his owne ordinance There the construction of Saint Ieromes minde is this That if lesse then a tenth will finde him things necessary for his honest maintenance Ierome will not stand upon a title of tithes 2. The trâ—th of this may appeare in the practise of Iacob in this vowe for Iacob vowes not this of paying tithes de novo as a worke not formerly done no more then he doth the other that the Lord shall bee his God but he vowes that which according to the auncient lawe of God and practise of his fathers he was to performe when God should bestowe these blessings upon him only by this vowe he bindes himselfe to a more strict carefull performance of what he ought it being lawfull to make vowes not onely in things indifferent but in things necessary and commanded The second thing which I propounded to proove was that the tenth even for the quota is the certaine rule of proportion due unto the Ministers of God which serve at the altar and which without sacriledge cannot bee detayned from them the which I thus proove That for which we have the precept of God by authority of his word in time commanding the practise of all people in all places and that in all ages and that of duty Vox populi 〈◊〉 〈◊〉 〈◊〉 eâ—â— vox 〈…〉 Cic. 〈◊〉 1. readily performing for the maintenance of Gods worship that must necessarily bee the rule for the practise of all men nor may it be altered till we have precept to the contrary but of this nature hath beene the practise for the payment of tithes therefore c. By all ages I
them that will understand reason are easily answered for first the Schoolemen and Friars are contrary to themselves and one to another for which I referre the Reader to Gregory de Valentia in his Title of tithes Secondly what is the judgement of a few Monkes and Friars who by their niceties and subtilties have obscured the truth rather then explained it being compared with all the auncient Fathers of Gods Church in all ages which have sealed to the truth of their doctrine by shedding of their bloods Thirdly let all honest Christians consider the end that these Schoolmen aimed at with the miserable event that followed their doctrine and practise For their ends they were two The first was to encrease the maintenance of the Ministery Thom. 2. 2. qu. â—7 art 1 to draw it to a greater proportion by how much the Priesthood of the Gospel was more excellent theÌ„ that of the Law for lesse then a tenth they never yeelded unto The second was by maintaining them due onely by positive lawe and not divine they laboured to drawe them from their Parochiall Ministers unto the maintenance of theÌ„ their Cloisters which they effected even to the impoverishing of the Ministers serving at the altar allowing unto them only a smal competency of personall tithes Lastly for the event of this doctrine it was most fatall giving not only occasion to Wicklife and others to broach that heresie of maintâ—ining tithes to be meere almes but gave occasion also to the civill power to take from the Church not onely the jurisdiction of tithes but to alienate them in the end from the Church and Churchmen to a meâ—re civill use as your Prohibitions Inhibitions Impropriations at this day witnesse at large not onely here but in all places And as for the practise of the Church suffering the alienation of them First it was not by generall consent of all for the Canonists of those times were against it Secondly suppose the whole Church had erred in this particular at this time yet doth it not infringe the right of them by generall consent before nor since in that the whole Church hath erred in matters of greater weight and moment then the point of tithes as in the heresie of Arrianus when totus mundus factus erat Arrianuâ— the whole world were become Arrians some sewe particular persons onely excepted And in the times of Popetie before the daies of Martin Luther when there was no poiâ—t of divinitie free from either addition or subtraction in any one Church of Christendome And for the allegation of particular prescriptions and customes let them first proove tithes due by humane constitution onely and that God hath relinquished his right otherwise it is not onely idle but wicked to plead custome or prescribe against God The last thing to be prooved for the payment of tithes is that the lawe of tithing was and is a divine lawe standing still in force which may not be abrogate without speciall law to the contrary which will appeare by these reasons following 1. To whome the selfe same power and duty of blessing belongs as did to Melchisedeck to them from the blessed ought the same duty to be performed which Abrâ—ham performed to Melchisedeck that is the tithes of all benedicere decimas accipere dare beeing set downe by Hebr. 7. 1. 2 the Apostle as relatives quorum uno posito ponitur alterum â— contrà otherwise the Apostles argument is of no force but the Ministers of the Gospel have the same power and right of blessing the people as had Melchisedeck ergò c. If any shall object that parents doe and may blesse their children and children their parents Gen. 24. 60. Ioshâ—a 22. â— Psal 129. 8 Ruth 2. â— and Kings their subjects yea all Christians ought to blesse one another and yet cannot challenge a propriety in tithes I answer that there was and is a great difference betwixt their blessing and the blessing of the Priest and Minister For first the Priests had a speciall commission and Deutr. 10. 8 command as being set apart by God for that purpose Secondly to them was given a prescript and certaine forme of blessing which was not to others The Lord blesse Numb 6. 24. 25. 26. thee and keepe thee the Lord make his face to shine upon thee and bee gracious unto thee the Lord lift up his countenance upon thee and give thee peace Thirdly there was a promise of a speciall blessing annexed unto the Priests blessing which was not made to Numb 6. 26 any other others onely praying for a blessing but they pronouncing it also Lastly God hath annexed the blessing of the Priests and the paiment of tithes by the people as necessary dependants Dâ—VT 10. 8. 9. At that time the Lord separated the tribe of Levi to beare the arke of the covenant of the Lord to stand before the Lord to minister unto him to blesse in his name unto this day wherefore Levi hath no part nor inheritance with his brethren the Lord is his inheritance according aâ— the Lord thy God promised and what this promise was we read NVMB. 18. 21. And beâ—old I have given the children of Levi all the tenth in Israell If it bee objected that this was a ceremoniall action belonging onely to the Leviticall Priesthood the answer is negative that it was not a Ceremoniall but a Morall duty 1. Because it was in practise before the lawe of ceremonies or Leviticall Priesthood as in the example of Melchisedeck Gâ—N 14. 19. 20. He blessed Abraham and received tithes of all 2. Christ himselfe practised it MAR. 10. 16. LVK. 24. 50. 3. Christ commanded his disciples to doe the like LVK. 10. 5. promising to second it upon such who should readily receive them and kindely entertaine them 4. The Apostles practised it after Christs ascention and their receiving the holy Ghost blessing the people with that Evangelicall forme of blessing mentioned 2. COR. 13. 14. The grace of our Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Amen According to which forme the Ministers of God in all ages since have continued to blesse the people the which forme though it differ in words from that used under the Lawe yet is it the selfe same for sense and substance and that both more sweete by how much the sweete name of IESVS is therein mentioned as also more plaine in that the three persons of the blessed Trinitie are therein distinctly expressed which in the other are onely closely implied under the triple iteration of the name and title of LORD The truth and confirmation of this whole argument is apparently prooved HEBR. 7. 12. where Paul thus reasons Arg. 1. If the Priesthood be changed then must there be a change of the Law and so â— contrà where the Priesthood is the same the Law must bee the same but our Priesthood is the