oblations and glebes might bee detracted from the Clergy with a great deale lesse griefe and injury to themselves also with much smaller harme and inconvenience to their Cures But now since proportionable meanes are the necessary nerves of proceeding forward in every function since money is the requisite fountaine which feedeth with her supplementall waters each river of humane actions and temporall affaires Certainely then the Priestes Office must never bee grudged nor depriâ—ed of that like provisionall priviledge and allowance which indeed wee use not to deny our selves nor others in the exercise of inferiour professions of farre smaller consequences yea wee ought to afford what is requisite in this kinde unto our very labouring beasts For Thou shalt not muzzle the mouth of the oxe that treadeth out the corne Fourthly we are to declare the trueth of this doctrin from the dunesse of tithes by divine right to the Ministers of the Gospell Sundry well devoted children of the Church Clergie and Laity have religiously laboured in this laudable subject Their lines to this purpose would shine as most cleare and resplendent lights did not miserable men when light is come into the world love darknesse rather then light Iohn 3. Nothing hindereth a good cause more from prevailing then the perverse unconscionablenesse of covetous minded people opposing the right for their owne respects Commeth not this hence of the evill lusts that warre in their members Iames 4.5 And because this naturall corruption is the very fountaine of sundrie folkes wilful contradiction I suppose one strong argument for the duenesse of tithes by divine decree might aptly be fetched forth in that regard Surely when as men are bound to honour the Lord with their substance Proverbes 3. But they are bold to breake this blessed Commandement and usually preferre their wealth in the place of God I mervaile not for my part why the Apostle Paul hath named covetousnesse Idolatry Although then I had much rather referre you to the excellent labours of others Neverthelesse since this particular is propounded among the rest for confirmation of our collected doctrine It seemes best not to passe it over in silence but to afford it a briefe discourse Let us then speake a litle in this case of tiths First touching their primary intimation and institution in the old Testament Secondly concerning their posteriour continuation under the Gospell First touching the primary intimation and institution of tiths in the old Testament Before the Law men having not the Law were a law unto themselves and shewed the worke of the Law in their hearts Romanes 2. Many things were prescribed in the times of Moses by direct injunction which were practised of holy men saith Pererins long afore that season by a naturall instinct and by divine inspiration The Iewes I have read supposed the oblations of Cain not to have beene acceptable unto God forsomuch as the eares which he tendered were penurious and not replenished Tertullian telleth that Cains offering met with disesteeme because quod offerebat non recte dividebat he dealt it not rightly But whether hee offended in the number or nature in the manner or measure or in all I imagine not so necessary to determine precisely It is enough for proofe of the point that wee must know even when the Church was in her Infancy yet then before the Law Cain and Abel were instructed either by tradition or else by naturall reason that a chief part of whatsoever the earth yielded unto them was payable to the Lords peculiar worship The next piece of antiquity to our purpose appeareth in the memorable passages between Abraham and Melâ—hisedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Patriarch with a hearty freenesse divided unto him a tenth part of al yea even of the spoiles and the Priest tithed him as having authority The conclusion is demonstrative from the type to the truth from Melchisedech to Christ for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the one is transferred into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this other As blessing then and tithing were extant in the Priesthood of Melchisedech so are they most evident in the Priesthood of Christ which shall more appeare hereafter As all sinned in the loines of Adam so all are tithed in the loines of Abraham Lyra affirmeth Behold this Patriarch who had the promises did by this his action bind all his seed both the children of his flesh and the children of his faith It then we will be happily taken up into his Paternall bosome after our bodily dissolution wee must also make him a Father of our thankfulnesse if wee receive blessings in him we ought not refuse to pay tiths in him Thou shalt not muzzle the mouth c. Old Jacobs turne is next observe as the learned thinke that his Vision concerneth his whole posterity It followeth then they inferre that his vow of giving surely the Tenth unto God is no lesse largely obligatorie yea upon all the families of the earth to bee blessed in his seed Genesis 28. The two former points of Iacobs vow namely first that the Lord should bee his God Secondly how that Pillar should be Gods House passe without controversie to bee perpetuall touching a generall foundation of Religion and of Sacred houses for divine exercises But the third particular of conferring tiths to the Lords worship and Service meeteth with much exception against all good reason because what would become of the two other if this latter did not supply liberall maintenance The Lord saith Ferus needed none of Iacobs gifts neverthelesse the holy Patriarch knew it was his duty to conferre toward the maintenance of his divine Service and worship although the precept of tithing was not yet extant yet the law of nature did dictate that wee ought liberally to contribute unto these Sacred performances out of our proper goods and substance Hereupon the Priests amongst the Gentiles had in all places a liberall sustentation and respect Jacob hee concludeth appeareth herein to bee much more piously perfect then we are loe he long afore the written Law unconstrained of his owne free will voweth tiths unto God But wee are so far remote off from his devotion that in stead of paying wee purloine them in lieu of giving we take away Now if any one he addeth be forward to reply That the law of tithes did appertaine unto the old Testament and so it is now abrogated he answereth how the law of nature standeth still in vigour which requireth no lesse then the performance of our Doctrine Also he saith how the law of charity ought to bee of that force as to give more then the tenths in the times of necessity yea if occasion urgeth the whole for Christs sake who hath given himselfe wholy for us Neither as Doctor Willet noteth doth our Jacobs vow at this present intimate any neglect of this duty in him before since it is lawfull for a Christian to tie himselfe by a new vow to performe that unto God
thus rendered because the goods of the Church are holy things and therefore not to bee prophaned which offence is then committed when as they are withdrawne from the Lords Service The 250 censers of the seditious sinners Numbers 16. might not be prophaned because they had beene hallowed for by the Lords owne direction Moses appointed Eleazar to take them out of the burning and to make of the broad plates for a covering to the Altar alledging their consecration and offering up before him Neither can the evill lives of some Ministers much lesse incroaching sacriledge justly alienate those tithes glebes and oblations which have beene hallowed and offered up unto Gods Service For certainely although in substance the tithes the glebes and other goods of the Church seeme the same that all other are out of which they he taken As for example sake the water the bread and the wine in the Sacraments are all one with other water bread and wine yet in regard of the use thereof behold we must conceive no small difference since they are made holy and sacred by dedication Therefore as it were horrible villany to abuse the elements in the Sacraments so is it execrable robbery to prophane the tithes the glebes and other goods of the Church and to pervert them from the religious end of their first institution unto secular and so sacrilegious occasions The title and right then which man had in any of these things which seemed in his owne arbittement either to give or reserve before his donation of them to the Church doth by the act and from the time of any such dedication remaine the proper possession of God untill the worlds end unlesse himselfe renounce or releaseth it Good reason it should be thus since equity hath taught us that every one ought to enjoy his owne and what is ours no other can alienate from us without our deliberate consent No man having past his voluntary agreement or deed may at his pleasure change it to the prejudice of another Should wee then wickedly dare to deale worse with our good God thē his gracious Majestie hath permitted any other men to deale with us When our tithes c. might probably have appeared our owne wee had faire colour of liberty to use and dispose them as our selves thought good but having once made them his whose they are having consecrated them to his worship and Service Let us wisely be warned by other folkes fearefull examples what a hainous crime it is even but to wash and clip that coine which carrieth on it the marke of God the token of his divine insculpture Hee reckoneth all these by the forme of his owne speeches for his owne possessions It must needs then be a most dangerous matter for the children of men sacrilegiously to invade them and to despoile his Ministers unto whom he hath deputed them from the fruition of them Thou shalt not muzzle c. Moreover it seemes a point of no small moment and a thing very worthy our consideration that the true meaning of all such as honoured the Lord with their substance was to invest him with the propriety of what they dedicated unto him Witnesse the stile of ancient grants Thus in magna charta wee have given unto God both for us and our heires for ever Thus Charles the Great we know that the goods of the Church are the sacred endowments of God To the Lord our God we offer and dedicate whatsoever we deliver unto his Church Thus the Lawes Imperiall make some-things to belong by right of nature indifferently to every man some to be the certaine goods and possessions of Common-weales some to appertaine unto severall Corporations and Companies some to be privately mens owne in particular some to be separate quite from all men This last branch comprehendeth things sacred and holy because thereof God alone is owner Nullius autem sunt res Sacrae et religiosae et Sanctae quod enim divini juris est id nullius in bonis est Sacred religious and holy things can never bee in the right of Lay-mens incroachment That which is the Lords ought to be free from secular claime and usurpation Thus we might read in the Lawes of Charles the Great There is not an Act more honourable then by all meanes to defend and amplifie the patrimony of Religion Nor any more hatefull and impious Constitution then to impaire those possessions which devout men in former times when they gave them unto holy uses were wont in the most solemne place of Gods Church and in the presence of their Ghostly Superiours to make as they thought inviolable by words of fearefull execration in this wise These things we offer to God from whom if any man take them away which we hope no man will attempt to do But if any shall goe about it let his account bee without favour in the last day when he commeth to receive the doome which is due for sacriledge against that Lord and God unto whom we dedicate the same Oh consider this ye that forget God and his Saints in the frequency and senselessenesse of this soule and cursed sinne lest hee teare you in pieces and there bee none to deliver Thus the best and most renowned Prelates of the Church of Christ have rather in this consideration sustained the cruell wrath then yielded to satisfie the sacrilegious desire of their greatest Commanders on earth coveting by evill advise and Councell that which most willingly they should have suffered God to enjoy c. Thou shalt not muzzle c. Some person may chance move this question can the goods of the Church these consecrated things in no case be alienated I answere certaine causes there are wherein it is not obscure but the Lord himselfe doth license warrant how we may safely presume him as willing to forgoe for our benefit as alwaies to use and convert to our benefit whatsoever our religion hath honoured him withall But here is an intollerable mischiefe under this may be many things which by no meanes must be passe for currant and without controll in this sacrilegious world We deny not but occasions of many consequence may sometimes be incident wherein the welfare and danger of the Church bee also involved with the Common-wealth occurrences Wee also suppose the safety of the people in sundry cases to be a supreme Law Wee know that Kings and Princes are the breath of our Nosthrills Wherefore Church Common-wealth must concurre in necessary care and loyall duty towards them Thus the learned apply these examples of Ahimelech the Priest giving unto David the hallowed bread c. Of Hezekiah giving the silves in the house of the Lord and the gold of the doores of the Temple to Senacherib King of Assyria for to purchase his owne and people peace Thus our Saviour Christ in defence of his disciples plucking the eares of corne c. alledgeth the Sabboth was made for man and not man for the Sabboth
or diverted Behold there the very life of the Ministers duty and the peoples edification languisheth The sheep will range and scatter up and down at their own pleasures Sordent quae possunt semper haberi All their longing is for strange Novelties with unworthy neglect of their own Pastors and so through their sides they wound Religion The Shepheard whose living is little better then an Almes is over-much loden with the study of looking for himself and his family he cannot care as hee ought for his Cure Hereupon his owne pressures and exigences confine the precious liberty of his place into obsequious slavery Thus whiles they fear to be thought enemies for telling the truth they fall by flattery to trade for untrusty friends they act the fawning Parasites in stead of faithfull Preachers not daring to professe themselves honest Freemen of Verona they appear the servile vassals of London and Placentia because composed to praise and please but not to reprove and pierce The sword of the Spirit which is the Word of God Ephes 6. they bear in vain for they have no courage to cry aloud not to spare to lift up their voices like trumpets and to shew the people their transgressions Esay 58. Necessitie insinuates a safer seeming course namely to sooth up their sins whose benevolence they always need and whose evill will they are not able to undergo Thus they proclayme peace and there was no peace and one built up a wall and so others dawbed it with untempered mortar and sow pillows to all arm-holes Ezech. 13. to the dishonour of God to the ruine of Religion to the destruction of souls Hinc prima mali labes this pestilent mischief sprung from the impious neglect of this precept Thou shalt not muzzle the mouth c. I alledge two profane derogation from God first in his honour Because when as 2. Cor. 5. We are Ambassadors for Christ it followeth then according to our Saviours saying Luke 10. He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that seut me Earthly Princes in respect of themselves interessed be never wont to dispense with wrong and disgraces done their Messengers but expect in all places their worthy entertainment witnesse David's revenge upon Hanun the King of the children of Ammon for this abuse Also for the like offence the utter subversion of the famous City Corinth by the Romans Surely the Almighty Lord must bee imagined much more sensible of contempt and injuries offered against those whom he sendeth in regard of his supreme Majesty interested with his delegated servants Behold in his speech unto the Prophet Samuel What he saith unto all his Ministers they have not rejected thee but they have rejected me He that honoureth the Priest honnoureth God and he that despiseth the Priest by little and little falleth to this also that he will use reproach against God himself Saint Chrysostome sheweth But how should this requisite honour be duly performed without his meet and appointed Ministers Again how should those Ministers of his sufficiently attend their Function without answerable mayntenance But sacriledge despoyling them of that doth consequently derogate from God in his honour 2. It derogateth from God in his rightfull clayme and interest The earth it the Lords and the fulnesse therof the world and they that dwell therin Psal 24. Consideret homo quod omnia Dei sunt per quae vivit sine terra sine flumina sine semina Saint Augustine adviseth man to remember that all the means of his life come from God Yea he induceth his Majesty thus expostulating this case Meus est homo quem feci mea est terra quam collis mea sunt semina quae spargis mea animalia quae fatigas mei sunt imbres pluviae ventorum flamina mea sunt meus est Solis calor omnia vivendi alimenta mea c. Mine is the Man whom I have made mine is the Land which the labourer tilleth mine are the seeds which the Husbandmen sow mine are the beasts which be toyled and wearied in the work mine are the soaking showres and refreshfull rains the cherishing windes receive also from me their welcome wings the comfortable heat of the Sun is mine I am likewise the Lord of all the Elements wherby thou livest Since then God is the supreme owner of all and from his free bounty flows our totall maintenance the duty of justice and gratitude bindeth us to render something back for a token of his Soveraignty and a testimony of our thanks Irenaeus writeth that it was the use of the Church through the World in his time and received from the Apostles to offer some things of the blessings that they lived by as the first-fruits therof to him who gave these things unto them Now qui dignatus est totum dare decimaem à nobis dignatur repetere God that vouchsafed to give us the whole vouchsafeth also to require back again the tenth This most munificent bestower of all the rest reserveth only but that part unto himselfe for that his holy Word proclaymeth to be his inheritance separate to his service and a portion out of the other nine parts to relieve and supply the poor Whosoever therfore saith the same Augustine is desirous either to gain unto himself a gracious reward or to intreat an indulgent remission of his sins let him conscionably pay the tenth to the Clergy and out of the residue parts let him charitably compassionate the poor Oh mankinde hee further addeth empty of zealous devotion but full of perfidious defraudation since thou canst not but know that all good things which thou enjoyest are the Lords what an unthankfull heart then hast thou oh unworthy wretch to return nothing back again of his own to the giver of all things demanding it Lo what hee requireth is a due debt and tribute thou canst not deny it thou must not diminish it thou mayst not delay it Thou shalt not muzzle the mouth c. 3. This sacrilegious usurpation of the Ministers maintenance doth derogate from God in his wisdome There are many learned persons and some of their opinions extant in print although not so resolutely holding tithes to be due by divine right yet they conceive no course else so apt and indifferent for the Clergies provision as by the payment of them And this the reason which they alledge herein because every politike Law is to be supposed the more right and equall by how much it resembleth and approcheth neerer to the Law of the same kinde which the Lord hath ordained amongst the Hebrews But it is certain that the Law of God among the Israelites was for the payment of tithes unto the Misters which officiated in holy duties as well in one place of that Countrey as in another and therefore the continuance of them still to the same purpose seemeth very requisite Moreover it is a common maxime Vetus lex