that the letter Caph is here wanting i. Thou art a Priest for euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. because thou art as Melchisedek was of him it is written Gen. 14.18 he was a Priest of the most high God which agrees with the Syriacke translatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. after the similitude of Melchisedek as also with the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the order of Melchisedek and in the Arabique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Melchisedek So then howsoeuer some interpreters may differ and make needlesse scruples doubts in their glosses on the Text yet take it which way you will this one thing appeares to be the generall cōsent of the Iewes that the Tithes still followed the Priesthood If any say the Priesthood is now abolished and therefore also the Tithes the answer is easie common that this is true for the Leviticall Priesthood the Leviticall payment of Tithe But the Priesthood after the order of Melchisedek is not abolished nor the Tithes to the same belonging as the Apostle shewes Heb. 7.8 And here men that die receiue tithes but there he receiueth them of whom it is witnessed that he liueth Besides the Iewes themselues acknowledge that he which is a Priest after the order of Melchisedek hath right to take Tithes as Melchisedek did for so are the expresse wordes of Aben-Ezra on Psal 110.4 The Lord sware c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Thou art a Priest Euery Priest is a Minister and so it is said 2 Samuel 8.18 and the sonnes of Dauid were Priests that is to serue the Lord And beholde the meaning is that Israel shall fight and thou shalt take the tithe as Melchisedek tooke it of Abraham I am not ignorant that the Iewes diuersly expoūding this Psalme sonne of Abraham soone of Dauid sonne of Messiah teach that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken not only for a Priest but also for a Prince But Aben-Ezra here contradicts this for though as he confesseth Esay 43.28 the Priests are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the Rulers or Princes of the Sanctuary yet he denyeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any-where signifie a Prince as on Gen. 14.18 and 41.45 c. And very plainly on that Text Esay 61.6 But yee shall be named the Priests of the Lord and men shall say vnto you the ministers of our God He thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. I haue heretofore affirmed that euery Priest is alwayes taken for a Minister as here it is witnessed the Priests the Ministers of our God And so doth he in this text interpret the word Priest not Prince saith that this Priest shall take tithe as Melchisedek did Now the reason why the Iewes thus constantly challenge the Tithe as due to the Priest is for that they hold the Tithe to be God's part and allotted by him vnto the Priest so doth Ramban expressely teach on Gen. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Abraham would not take to himselfe so much as a threed or shoo-latchet but he did separate God's part to giue it to the Priest And so Esay 5.8 Woe vnto them that ioyne house to house c. Iarchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Ye rob God of his part in tithes So also he expoūds that of Malach. 3.8 The tithes and offerings whereof ye spoyle the Priests Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spoyling of me And in the Talmud Baba Kamah cap. 7. fol. 69. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the tenth or tithe is god's riches which agrees with that text of Levit. 27.30 All the tithe of the land c. is the Lord's it is holy to the Lord. Nay the Iewes goe further in this kind and teach that the Tithe is so the Lords as that a man hath no right to the nine parts till he hath giuen God the tenth as R. Bechai testifieth on Deut. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The tithe of thy corne and of thy wine If thou pay the tithe it is thy corne if not it is my corne If thou pay the tithe it is thy wine if not it is my wine for it is said Hose 2.9 Therefore I will returne and take away my corne in the time thereof and my wine in the season thereof That God chose the tenth for his part Aben-Ezra on Deut. 14. takes vpon him to render a reason for it which hee draweth from the perfection of number ten in simple numbers being the highest we can arise vnto without iteration of numbers vnder it being as he tearmes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The beginning of the second Combination and the end of the first whereupon all other numbers doe depend But I will not stand vpon such nice argumentations the certainty of the truth the equity thereof being otherwise cleered Abarbinell on Levit. 27.30 teacheth that the tenth part is consecrate to God in regard of his prouidence and blessing of the fruits of the earth And to this purpose R. Bechai on Deut. 14.22 writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Thou shalt giue the tithe of all the increase c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. It is the fashion of the world if a man haue ground he puts it out to halfes or for a third or fourth part but it is not so with the Almighty for he casseth the windes raiseth the Cloudes sends downe raine disperseth the deaw makes fat the fruits of the Earth and yet requires but one part of ten therefore Moses admonisheth Israel diligently to pay the Tithe And hence it was that euen before the Law they held the payment of Tithes not to be a voluntary oblation but a necessary duty and worke of iustice and righteousnesse and therefore Ramban on Gen. 14. saith that the King of Sodom did intreat Abraham to giue him the persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. after he saw the bounty of his heart and his righteousnes in that he gaue the tithe By these and such like speeches together with their reasons before-mentioned the Iewes ordinarily declare the Tithe to be God's part and to be payd to the Priest by a perpetuall right And the force of these reasons stands good not only for the time vnder the Law but also for the time both before and after the Law for Malach. 3.6 God changeth not neither is his arme shortned or his goodnes to his creatures in blessing the fruits of the Earth diminished In this therefore the Iewes speake no otherwise concerning Tithes then the auncient Fathers of the Church and Councills haue spoken in former times Among the rest Concilium Lateranense primum cap. 54. saith thus Cùm non sit in homine quod semen serenti respōdeat quoniam iuxta verbum Apostoli 1 Cor. 3.7 Neque qui plantat est aliquid neque qui rigat sed qui incrementū dat Deus ipsum quidem de
interprets But here he leaues out these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. because he was the Priest the whole senteÌ„ce being thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And Abraham gaue him tithe of all that he had because he was the Priest which later clause containes a reason why Abraham payde the Tithes to Melchisedek namely because he was the Priest implying thereby both a right in Melchisedek to receiue them and a duty in Abraham to pay them and so saith R. Bechai on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. According to the opinion of our Ancestors he was a Priest indeed and therefore Abraham gaue him the Tithe This is also further confirmed by the like testimony of Ramban Deut. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. And hee was the Priest of the most high God To shew that Abraham would not giue the Tithe to the Priest of strange gods but because he knew him that he was the Priest of the most high God therefore hee gaue him the tithe for the honor of God And hereby was signified to Abraham that there should be the house of God and thither his posterity should bring the tithe the therumahs or oblations and that there they blesse the Lord. Of what credit this Ramban is Mercer on Genesis in the beginning pag. 3. tells vs in these wordes R. Mose Ben Nachman quem Ramban per Nun in fine appellant qui Moses Gerundensis cum alius R. Mose ben Maimon qui Rambam per Mem in fine vocatur sit qui R. Moses Aegyptius dicitur vterque vir insignis etsi Iudaei vt caeteri sint cum iudicio legendi Now this Testimony of Ramban implyes in it these things 1 That Abraham was to pay tithe to some one Priest or other 2 That not onely the Priests of the true God but also the Priests of strange gods among the Gentiles did in those times receiue Tithes 3 That Abraham payde the Tithes to the honour of God 4 That this payment was a president and type of the future payment of his posterity 5 That the payment of Tithes was annexed to the place of God's worship Aben Ezra on this Text and also on Gen. 28. ver 22. writes in a manner to the same effect and on Gen. 35.1 he saith of Iacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. And in Bethel he performed his vow and gaue the Tithe of his substance for the honour of God to him that was in that generation for to receiue it That is to the Priest for in the Apostles language Heb. 7. a Priest and a receiuer of Tithes are aequipollents Insteed of saying Men that die are Priests he saith Men that die receiue Tithes Insteed of saying He that liues is a Priest he saith He that liues takes tithes as if in his iudgment Tithes and Priesthood were inseparable And therefore the Emphasis of the phrase he vseth Heb. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Melchisedek tithed Abraham shewes both that he had authority to take Tithes and seemes also to subiect Abraham to a necessity of being tithed which is the same that Iarchi meanes in the testimony before cited saying that Abraham payde him tithe of all that he had because he was the Priest I haue the rather insisted vpon this that the Historian hath left out and excluded the Priest from receiuing Tithes because it seemes he doth it of set purpose for otherwise to what end doth he set downe those words in the beginning And gaue him tithe of all in that vncertaine manner not following any translation but leauing it doubtfull who should here be the giuer or for what cause doth he tell vs afterward That were it not for the holy exposition in that Epistle to the Hebrewes the relation in Genesis might as well bee vnderstood that on the other side Melchisedek as a bounteous Ancestor had giuen to Abraham the tenth part of his estate the text indeed being both in the Hebrew and Septuagints so that no name immediatly preceding the mention of the gift it sufficiently thence appeares not who was the giuer c. This supposition is somewhat strange to which I may answere both for the thing suâ—posed and the consequent thereof that if it were 〈◊〉 â—â—lse we might with him conceiue it to be true 〈…〉 Apostle doth assure vs that it is false to what end therefore is it related for though he goe about to iustifie this assertion in his Review pag. 450. by the authority of Fathers acknowledge no fault at al to be in it yet how can this satisfie is it not a fault to call in question or make a doubt of that which the holy Scripture hath put out of doubt is it not a fault to oppose the imagination of mans braine against the determination of God's truth As for the testimony of S. Hierome writing not his owne but the Iewes opinion and other Fathers here alleadged it hath already bin sufficiently answered by others and therefore both in this and many things else my labour as it hath bin prevented so it may very well bee spared for I come but to gleane after others reaping Neither will I here recite the expositions of the Iewes against this conceit who generally vnderstand the Text according to the true interpretation thereof in the Epistle to the Hebrewes But suppose for argument sake that the holy Apostle had not fully cleared this truth yet that which the Historian would hereupon inferre will not follow viz That Melchisedek as a bounteous Ancestor had given to Abraham the tenth part of his estate or as a portion to one of his posterity as hee speakes in his Review but that he gaue the tenth or tithe to Abraham as a duty still belonging to the Priest for in that sense doe those Iewes take it which were the first authors of this fancie that Melchisedek payd tithe to Abraham for they write that the Priesthood was translated from Melchisedek to Abraham because that Melchisedek vsed a preposterous order in his blessing in that he first blessed Abraham and after blessed God as it were preferring the seruant before the Master as R. Bechai and Chaskuni and others relate on Gen. 14.20 And to this they apply that in Psal 110.4 Thou art a Priest for euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is because of the word that Melchisedek did speake as Rabbi Chimki there interprets it and Iarchi concerning Abraham which also they haue from the Talmud in Massech Nedarim cap. 3. fol. 32. But this is not generally receiued for Aben-Ezra on Gen. 14 reiects it saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Melchisedek spake as was fitting and did well in that he blessed Abraham first because he voluntarily offered himselfe to saue those that were led captiue and afterward he said and blessed be God that did helpe him and gaue his enemies into his hand therefore he interprets those words in the Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. according to the order or custome or else saith
AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN'S HISTORY OF TITHES By STEPHEN NETTLES B. of Divinity PROV 3.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 9. Honour the Lord with thy riches and with the first fruits of all thine encrease 10. So shall thy barnes be filled with abundance and thy presses shall burst with new wine AC OX AT OXFORD Printed by IOHN LICHFIELD WILLIAM TVRNER Printers to the famous Vniuersity 1625. TO THE RIGHT WORSHIPFVLL DOCTOR PRIDEAVX Rector of Exceter Colledge His MAIESTIE'S Professour in Divinity and Vice-Chancellour of the Vniversity of Oxford Reuerend and worthy Sir THE combination of zeale and learning wherewith God hath honourd You the loue You beare to the Hebrew studies and the cause handled in this litle tract together with the manifold fauours You haue pleased to vouchsafe me being as yet vnknowne vnto You haue beene the Allectiues to this small remembrance whereby coveting to shew my thankefulnesse I first offer vnto you the first fruits of these my poore indeauours And albeit comming now to write in this manner after the diuers treatises of tithes already extant I know it is but litle that can either be performed or expected from me in this subiect yet as the Iewes in gathering their fruits in Haruest beside their oblations and tithes had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 19.9 Deut. 24.19 20. i. the corner of the field the gleaning and the forgotten sheafe which were assigned to the vse and benefit of the poore so in some respect may I judge these scattered slender and poore Collections to be much of the like nature and therefore desiring to cast my mite into the treasury of the Church I present them vnto You in hope that as You haue already afforded them Your fauourable Construction so You will please also to assist them so farre as truth requires with your willing and able protection And thus beseeching the Almighty to blesse You and Your worthy labours to his glory and the good of the Church I take my leaue and rest Your Worships in all Christian duty to be commanded STEPHEN NETTLES Lexden May 4. 1625. THE PRAEFACE WHereas diuers Treatises haue bin published heeretofore in way of answer to the Booke intituled The History of Tithes it may be after this long silence it will now seeme strange and be thought a worke altogether vnseasonable and superfluous either to write or speake any more of that subiect Notwithstanding because the Historian himselfe and many others led rather with affection then judgement doe still much magnifie among the rest the Iewish part of that History as though some hidden matters of importance were involued therein I hope it shall not be offensiue to any sith this passage as yet hath not bin scanned if I as another witnes in the same cause endeauour only to bring in some evidence not yet explained that may helpe to vnfold cleare sundrie doubts and questions in this kind For albeit the Author of the History in the Praeface thereof offring it to the triall of the most censorious examination with a challenge against all opponents in his poëticall phrase Si falsa est accingere contra c. doth thereby insinuate that he hath written nothing but infallible truth And though also the authoritie of the Iewish Writers against the divine right of the Church in Tithes be alleaged with much confidence and ostentation and receiued also with great applause and more then ordinary approbation yet let praejudice and partiality with other sinister respects be laid aside and I make no doubt but there will appeare as much defect and errour euen in this part of the History as in any other whatsoeuer and that the writings of the Iewes though we depend not on them because in many things they are vaine and fabulous yet take them as they are being truly related will afford more grounds of proofe for the diuine right of Tithes then either hath as yet from them or can bee shewed against it I did wish expect that a more able workeman would haue vndertaken this taske and therefore these papers of mine which long since haue bin viewed and censured were neither at the first intended nor after hastened to the Presse But seeing in all this time I heare of no other discourse of this nature either performed or promised I haue at length yeelded to the desire and perswasion of such as might command me to publish this the rather because not long after the first appearing of the History I did in a publike Sermon take exception against diuerse parts thereof which being distastefull to some hearers I thought it did concerne me for better satisfaction aswell to the Eye as to the Eare to justifie with my pen what I avouched in the Pulpit and the same together with other obseruations to present to open view the intendment whereof ayming at nothing else but manifestation and confirmation of truth I am not carefull neither doe I thinke it needfull for this attempt to make any long apology Hauing therefore thus much praemised in way of Praeface I now passe forward vnto our purpose AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN his History of Tithes SECT 1. THere are two things for which this History being duely examined doth discouer it selfe worthy to be taxed The first is the wresting of holy Scriptures against their true sense The other the boasting of Iewish Rabbines without any soundnesse or shew of reason for the Author as it seemeth bearing no good affection either to Priest or payment of Tithes when he would draw a text of Scripture to his purpose he doth vsually garnish and set it forth with the expositions of the Iewes and that in generall termes as though he had them all at his fingers ends and all of them were on his side when as notwithstanding it will appeare that sometimes none rightly vnderstood sometimes insteed of all only one is cited as on that Text Levit. 27.30 Also all the tithe of the land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. The History saith cap. 2. pag. 13. The Iewes apply this Scripture to the second Tithe The Iewes are here propoūded in generall yet there is none quoted but Salomoh Iarchi Cap. 2. pag. 16. So on Deut. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith this place of the yeare of tithing is interpreted by the common glosse of the Iewes by the yeare of one Tithe c and yet none is cited but Salomoh Iarchi notwithstanding when Salomoh Iarchi speaks any thing that may seeme to make for the diuine right of tithing then his testimony is curtol'd contradicted as is plaine in the very beginning of the History Gen. 14.20 And Abraham gaue him tithe of all that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that he had as the ordinary glosse of Salomoh Iarchi there
〈◊〉 〈◊〉 i. That it was an Angell that appeared vnto him in the likenes of the Priest Whereby it came to passe that Alexander desisting from his purpose did not onely fauour the Iewes and spare their Temple but also gaue the Samaritans their enemies into their hands whom they with diuers kinds of torments did put to death and made a festiuall day for a remembrance that they which sought the ruine and destruction of God's house were themselues brought to vtter desolation How detestable the sin of sacriledge is it will the better appeare if together with the punishment wee consider the manifold pernicious consequents thereof as namely the decay of learning the ruine of Religion and stopping the mouth of the Gospell the bane of hospitality the desolation of the poore the dilapidation of Churches the contempt of the ministery of the Church and neglect of all goodnes c For if the honos be taken away the onus will soone fall to the ground if the oyle be withdrawne the lampe of the Sanctuary will soone be quenched And as the Iewes write in their morall and dtuine Aphorismes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be no meale there is no law no law no law no meale as it is in Pirke Auoth cap. 3. ol 8. and Baal Haturim on Deut. 32.1 At such time as the Tabernacle was built though men were so liberall in their voluntary contribution that Moses was faine to stay them Exod. 36.6 Yet as Baal Haturim notes he gaue especiall commandement to bring oyle for the light that the lampes might alwayes burne Exod. 27.20 Leuit. 24.2 because saith he this was a dayly and continuall charge and required a common purse And whereas mens affections are mutable and oftentimes their devotion soone cold therefore also the portion of the Priests and Leuites was not left to the will of the people but God himselfe by his Law prouided for them And when the people failed in this duty God's Vice-gerents here on earth stirred them vp to obedience whence it was that good Ezechiah 2 Chron. 31.4 commanded the people that dwelt in Ierusalem to giue a part to the Priests and Leuites that they might be incouraged in the Law of the Lord that is saith Iarchi on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with more alacrity that whilst their maintenance was duly prouided for thē they might chearefully without distraction labour in the Law of God for the Law saith he was giuen to those that did eat Manna and next vnto them are they that doe eat the Therumah that is as Baal Haturim expresseth it and R. Bechai on Exod. 16.16 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth the law God Almighty prouides him his food without toyle as those that did eat Manna R Chaskuni also speakes to this purpose on Num. 18.20 I might be copious in this kind but I hasten to an end It is written Prov. 28.24 He that robbeth his father and mother and saith it is no transgression is the companion of a man that destroyeth The Iewes as Iarchi here and Ramban on Leuit. 19.32 from Talmud Sanhedrim cap. 11. fol. 102 doe expound this text thus He that robs God his father the Church his mother is the companion of Ieroboam the sonne of Nebat that made Israel to sinne For as Ieroboam made of the basest of the people to bee the Priests 1 Kings 12.31 13.33 So these by taking away the tithes and revenues of the Church would make the Priests to be the basest of the people And as Ieroboam by those meanes saith R. Levi Ben Gersham on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Did draw the hearts of the common people in that he freed them from the ordinary paiment of tithes to the Levites c. So also the sacrilegious Politicians of our age may happily by the like practise win favour with the people as Ieroboam did But cursed is that policy that fights against piety for what saith the Scripture 1. Kings 13.34 This thing turned to sinne vnto the house of Ieroboam euen to root it out and destroy it from the face of the earth But on the other side those that haue been gratious patrons benefactors noursing fathers and noursing mothers of the Church carefull of religion and the maintenance thereof God hath ever multiplied his blessings vpon them and their posterity as it is evident in divers of the good Kings of Israel among others to instance only in one it is the observation of the Iewes concerning David that when he had sinned in numbring the people God said to the prophet Goe and tell David 2. Samuel 24.12 1. Chron. 21.10 giuing him no other title but only David as Chimki heere notes But when he had a purpose in his heart to build an house for the Lord then he said goe and tell my servant David 2. Samuel 7.5 1. Chro. 17.4 shewing what accompt he makes of such and how acceptable they are to him when they seeke his glory and his Churches good And for this cause though David intending to build an house for the Lord could not effect it yet as Iarchi shewes on 1. Chron. 17.10 God accepting his indevour for the deed it selfe did therefore blesse him and his seed after him and built vp his house for euer according to the promise Psal 99.4.36 His seed shall endure for ever and his throne as the sunne before me 37 It shall be established for ever as the moone as a faithfull witnesse in heaven This in type was first performed in the flourishing Kingdome of Salomon the sonne of Dauid of whom saith Iarchi on 1. Chron. 29.23 As the moone is at the full in the fifteenth day of the month so was Davids throne in Salomon that was the fifteenth generation from Abraham but after was diminished and obscured like the moone vnto the dayes of Zedechiah whose light was made darknes who had his eyes put out and was after brought to Babel 2 Kings 25.7 But in truth this was fully verified in the eternall Kingdome of Christ the true sonne of David who also in the dayes of his flesh following and exceeding the example of David testified his fervent loue and zeale to the house and Temple of God when he was twelue yeares old he was found in the Temple in the midst of the Doctors both hearing them and asking them questions Luk. 2.46 He taught daily in the Temple Luk. 19.47 He cast out those that bought and sold in the Temple and said to them It is written my house shall be called the house of prayer but yee haue made it a denne of theeues Math. 21.12.13 Esa 56.7 Ier. 7.11 And for the tithes he said these things yee ought to haue done and not to haue left the other vndone Luk. 11.42 Math. 23.23 And lastly teaching vs our duty to God and Caesar hath commended vnto vs that sacred admonition Mark 12.17 Giue to Caesar the things that are Caesars and to