Selected quad for the lemma: duty_n
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A09488
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Iacobs vovve, or The true historie of tithes: a sermon penned by Richard Perrot Batchelour in Divinitie, vicar of Hessell with the Trinitie Chappell in Kingstone-upon-Hull, and sometimes fellow of Sidney-Sussex-Colledge in Cambridge
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R. P. (Richard Perrot), 1584?-1641.
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1627
(1627)
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STC 19770; ESTC S114570
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65,216
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102
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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
trusted him with his mercies the more would he put his trust and confidence in God againe the more God manifested his love towards him in feeding him with his gooâ—nes the more would hee love and serve God againe the more God ackâ—owledged him for his 〈◊〉 by â—ultiplying his blessings upon him the more would he feare 〈◊〉 and obey him and with more confidence and assurance pray unto him yea then he would not onely give unto God the inward devotion of his soule buâ— he woâ—â—d labour to testifie his thankefulnesse before men by doing and performâ—ng these outward actions of building God an house and of paying unto God a part a tenth of aâ—l that he should receive from him The which two particulars in Iacobs practise as they serve for a patternâ—â— president to all men in the rendring of thankes unto God for his blessings these particular practises in him being recorded for our instruction and â—xample so serve they to rip up and lay open the great impietie and unthankefulnes of these dayes wherein as men offend against the first of these rules our generall profession of religion and Christianitie and practise of holy duties consisting more in shadow and colour then in truth and substance more in the outward duties then in the inward truth and sinceritâ—e of our heartâ— so doe wee most evidently testifie the same in sinning against the secâ—nd rule obsâ—rvâ—ble in Iaâ—obs practise being so farre from this constancie from this squaring our thankefulnes answerablâ—t Gods mercies that God may more truely say of us then 〈◊〉 of the Iewes ailectus meuâ— imp â—guatus Deut. 3â— 15 recalcitravit my beloved waxâ—ng satt spurned with his heâ—le against mee Never any Nation anâ— people so abundantly blest with all manner of blâ—ssâ—ngs never any people walking so rebellioâ—sly and stubborâ—â—ly against God our times being no wâ—it unlike the times of the Iewes whereof the Prophet Isaiah complaiâ—es for we have drunke iâ— Iob. â—5 â—6 Isaiah 5. 18 iniquitie like water and drawne sinne with cart-ropes being drunken nay drowned not onely in the parâ—icular sins of our owne Nation but we have drunke so deeply of the sins of all oâ—â—â—r Nations that we exceed them in their wickednes so that we may sâ—y more truâ—ly of these our times then Saint Bernard of his that emparâ— perâ—culosa nâ—â— modo instant sed extant the perilous times spoken of by ouâ— Saviour Christ are not onely instant but extant Charitiâ— Mitth â—4 never â—ore cold iniquity in all places amongst all sorts rankes degrees never more abounding I shâ—ll â—ot need to particularize our sinnes are wâ—iâ—ten â—n oâ—r faces and â—n cur apparrell they are written in our goiâ—gs they arâ— written on our tables in ouâ— traâ—â—s oâ— ouâ— wives children sâ—râ—ants our tongues boldly talke them ouâ— hâ—nds confidently act them our feet râ—nnâ— swiâ—tly to the execution of them and our bodies evidently shew them in ugly putrified and loathsome diseases yea there is not one sinne that any member can act or contract whether against God or man that is not in a shamefull manner and with an high hand committed in these our daies all which give us just cause to feare that as wee are fallen into those evill times Christ prophesied should happen in the latter daies so the evils threatned in those times should speedily fall upon us the which that wee may prevent let us with all speed call to minde Gods manifold mercies from time to time multiplied upon us and proportion our thankefulnes according to the same let us acknowledge with Iacob the Lord to be our God and in token that wee doâ— it from our hearts let us make it apparant by our outward actions as specially with Iacob by building Gods house and returning to God the tenth of what hee shall give us for the better maintenance of his worship and service therein And thus wee come to the two last particulars vowed here by Iacob which I will joyntly handle together The first is that that stone which hee had then reared should be called Gods house that is the place where he would publickely worship God and offer sacrifice The second that he would give a tenth unto God for the maintenance of this his worship and that not of some part of his goods as of his estate personall or prediall but of all whatsoeveâ— God shall give him hee would surely give the tenth unto God againe Totum quod es debes ei â— quo habes omnia as all that wee have either concerning soule or body we receive it from God and from him alone so ought we to testifie our thankefulnes with all that we have it being not sufficient as Augustine hath well obâ—erved that we serve God totis votis with the inward devotion of the heart aloue but we must serve and worship him totis vobis even in and with the performance of those outward actions he requires at our hands with our bodies and our goods nay as wee say of faith and workes There may be workes without faith though not properly gooâ— yet wheresoever there i◠〈◊〉 〈◊〉 it will be eâ—ident in the practâ—se of good woâ—â—â—â— so howsoever there may be the outward worship without the inward yet it the inward be sincere it will manifest it selfe in the duâ—ies of outward worship if the heart once sâ—y veâ—â—te â—â—orennâ—◠〈◊〉 95. â— comâ— lâ—t us worship the tongue and knee wâ—ll presently answer â—â—iâ—m genua sâ—â—lâ—amus let us kneelâ— lâ—kewise and fall downe before God if Davids heart be once fixed and Psâ—â— 1â—8 prepared his luâ—e and harpe will be called presently to awake to joyne in the worship of God with him and if lacob once acknowledge the Lord for his God hee wil presently resolve to build him an house and vowe unto him a tenth of all that God shall give unto him But to passe from this generall to the particulars here vowed where from Iacobs practise in â—y text I lay downe this conclusion necessary in the knowledge and practise of all Christians That the best actions we can do respecting outward worship to testifie oâ—r thankefulnes to God for those extraordinary blessings we dayly receive from him is to build repaire and maintaine Churches and Chappell 's places for the publicke worship and service of God and duely and trâ—ely to pay unto God the teath of whatsoever God shall bâ—stow upon uâ— for maintâ—nance of his Ministers for the performance of the parts of his worship and service therâ—in The truth of which conclusion will appeare evident by the precepts of God practise oâ— Gods Saints in all ages both before the law under the law and since in the times of the Gospell Before the law we have the examples of Gen. â— 2◠〈◊〉 â—3 â—8 28. â—â— 35. 1. all the Patriarches who alwaies erected altars in all places where they abode for the offering of sacrifices and the performance of other parts of publicke worship and