Tithing of them Pauls meaning to the Hebr. for that time was not come as is said they were poore new conuerted Christians euen those for whom Paul had gathered that collection in Achaia Asia and Româ— Paul onely as is said would draw them from Leui to Christ and that in the power and prerogatiue of Melchisedec in all things belonging to Leuies Priest-hood specially Blessing and Tithing They knew Tithes were due but not due to Christ this Paul teacheth them Let euery Christian ballance these arguments in the scales of an vpright conscience fixed and setled on the word of God and accordingly dispose of his affections § VIII Behold then lastly how fitly all things are matched in those types Comparison of Melchisedec Aaron and Christ and their veritie Christ Grace is ioyned to Eternitie and Law Bondage brought to an end Melchisedec Christs first freest and most perfect Priestly type and kingly too met Abraham freely without law and before Law and as a King fed him as a Priest blessed him all in freedome Abraham againe in whose loynes we were all then both fedde and blessed like a thankefull soule met also freely the free graces of God in Melchisedec likewise before Law And so Christ our true Melchisedec not commanded litle expected least of all deserued freely meeteth Abraham and all his seede ever feeding blessing to saluation and therefore must all we the seede of Abrahams flesh and faith returne to him 2 Cor 5.19.20 and to those in whom he hath put the Ministerie of reconciliation Tithes freely not as Legally coacted And this for Grace and Eternitie Now betweene Melchisedec and Christ interuened another solemne and great high Priest also Aaron But how quite after an other order and manner long after both Melchisedec and Abraham all in bonds called commanded his very sacrifices brought by force to the Altar nothing freely And so Abrahams posteritie gaâ—e him the like meeting Tithes by force of law Bondage and bonds on both sides Grace then beginneth and Grace endeth The Law coupled Melchisedec to Christ The Law goeth betweene as a bond coupling Grace to Grace Melchisedec to Christ And so Melchisedec as Gods Priest and Christs type with the Ministerie of Christs Gospel make vp both but one poynt in the Office-worke of our saluation Euen as an Euening and a Morning Gen. 1.5 made vp but one day in the Creation Christ was but as in dawning then he shineth now In Melchisedec he put the Word of benediction in his Ministerie he hath put the Word of Reconciliation Melchisedec typed Euerlasting promises in Christ his Ministry preach euerlasting performances in Christ Now glad promises and glad tydings of their performances are but one and therefore their maintenance iustly one Tithes Inheritance Leui a linke of the same chaine also a Priest of the same worke in effect though different in forme a Remembrancer for supporting the weaknes of those dayes interuening betweene the promises and the performances typing and foretelling by numbers of rites thousands of times Christs comming in their carnal sacrifices till they poynted him out as by a fingerly demonstration whom our Ministerie now Preach in a heauenly contemplation The dores of Faith in those dayes were much their Eyes Hic est and so trustâ—es Thomas must first put his finger in his side and then beleeue The dores of faith in our true Melchisedecs dayes are most our eares by hearing and so euen Abraham beleeued hic erit and it was imputed to him for Righteousnesse And he sawe the day of the Lord and reioyced But wee Hic fuit and therefore Blessed are they that haue not seene and yet beleeue So the generall end of all is one and the generall Inheritance for all still one Leui was vnder the Law as a tenent at will remoueable Melchisedec Christs Ministery as Freeholders Oaken-tenants Diuersitie of Orders made not diuersitie of Inheritance Tithes and Priest-hood came and goe together not Tithes and Leuies Priest-hood and therefore must not end till all Priest-hood end for Melchisedec yet liueth a Priest and taketh Tithes See part 1. c. 6. To that question then made part 1 cap. 6. Why the last § IX age of the world may not serue God without Tithes as the first two thousand yeeres did Order once setled must neuer be left The answere is euident We must neuer fall backe from Order to Confusion nor from Substance to Ceremonies This were to go backe againe from Canaan to the Flesh-pots of Aegypt from Heauen to Hel. Why may we not serue God without the Tables of the Law as they did two thousand yeeres They had the Image of that Law by nature and partly doubtlesse by Tradition so were they both by Law of Nature and Tradition prepared to a Tithing as fell out betweene Melchisedec and Abraham The first age was a time of confusion the people had no rest Deut. 12.8 c. and so small order but being once past Iordan they must not doe as of before Now are we past all the Bondages in Christ and must not go back againe to the Bound-Ages of the world Otherwise we inuert the whole method both of Creation and Redemption Creation began from darkenesse to light Euening and Morning made a day Redemption from falling to rising from beggerly rudiments of the Law to the rich reuelations of the Gospel from perishing types to eternall Verities And the Gospel againe in it selfe still growing Heb. 5.13.14 from milke for babes to strong meat for men of age We must euer grow neuer decrease Therefore Christ the first Author of Grace and perfection of all grace hath not cast all againe in the Chaos of Confusion Then seeing Nature at first freely doted The right of Tithes concluded Grace ensuing distinctly defined Iacob instructed in grace solemnely vowed Law succeeding strictly commaunded the Gospel reuiuing hath by reasons â—enued the Primitiue Churches by practise restored Tithes for Gods worship Let vs euer hold that Tithes are onely the true Inheritance of the Church flowing immediatly from God to his Ministerie in all ages as wee defined them part 1. cap. 1. The summe then of all the proofe from the Circumstance of time is Whatsoeuer is due to an eternall Priest is perpetuall by due Tithes were and are due to Melchisedec an Eternall Priest Ergo Tithes are perpetually due And by Consequent this Priest being the High-Priest of the Gospell Tithes are due to the Gospell CHAP. VIII The time of Melchisedecs first Tithing Foure doubts in his posterities Tithing To whom from whom whereof and for what vses Tithes are to be taken and imployed And if Princes may Tithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what TITHES thus setled as the Churches true Inheritance § I these doubts rest to be resolued How long Melchisedec Tithed First in Melchisedec and Abraham our Fundators Secondly in their succeeding posteritie In Melchisedec touching the time and continuing of his Tithing
SACRILEGE SACREDLY HANDLED That is According to Scripture onely Diuided into two parts 1. For the Law 2. For the Gospell AN APPENDIX ALSO ADDED ANswering some Obiections mooued namely against this Treatise and some others I finde in IOS SCALIGERS Diatribe and IOH. SELDENS Historie of Tithes FOR THE VSE OF ALL CHVRCHES IN generall but more especially for those of North-Britaine DEVTER 33.11 Blesse O LORD Leuies substance and accept the works of his hande Smite thorow the Loynes of them that rise against him and them that hate him that they rise not againe Nec partis studiis agimur sed sumpsimus arma Sacrilegis â—â—â—â—ca viriâ— TO THE MOST NOBLE AND TRVLY SACRED Prince Defender of Christs Faith and Nourish-father of his Church IAMES by his grace of great Brittaine France and Ireland King SEE gracious Soueraigne See how many and great reasons both from the Argument and the Author do draw this Treatise to your Sacred hands From the Argument A Sacred and high subiect requireth a Sacred and sound Iudgement The Churches Sacred patrimonie a Kingly Sacred patrocinie And Sacrilege a proud and insolent sin a Sacred and powerfull scepter to suppresse it All which are only and most eminent in your most Sacred Maiestie SKILL WILL and POVVER From the Author This seemeth to require a Sacred pen-man too True And though I be not of the Tribe of Leui yet I hope of the tents of Sem how Simple soeuer Yea behold what interest I haue also in our Sacred Dauid Euen deuoted to his seruice by my parents before I was Thereafter named in and after his Maiesties owne name before himselfe could know it yet after knowledge confirmed And in his H. Court almost euer since both nursed and schooled And so is our Dauid the King of my birth the Master of my seruice the father of my name framer of my nature and the Gamaliel of my education at whose feet no at whose elbow and from whose mouth I confesse I haue suckt the best of whatsoeuer may bee thought good in me his iust right therefore and my chiefest glorie Becommeth it not well then SIR where the Soueraigne proueth a Salomon his Courtiers proue Nehemiahs though sparingly here compared When He is Pater Ecclesiae and Episcopus aulae by authoritie proclaiming and by practise prouoking vnto vertue they to shunne both ignorance and silence Truly it goeth neuer better then when the Church Courteth it and the Court Churcheth it for Moses and Aaron were brothers But to our purpose SIR When I consider how God hath made you not onely our Prince but euen our princely Patriarke our IACOB deliuering you from so many Esaues as he did Jacob bringing you home againe after your marriage as hee did Jacob and also setling you in your Canaan more than hee did to Iacob and againe seeing your Maiestie performes Jacobs vowes to God viz. Defending his faith building his houses but chiefly this Of all that thou shalt giue me I will giue the tenth vnto thee I had bin too to vnworthily by your Maiestie named Jacob if I should not with my sword in the one hand and penne in the other both Court it and Church it that is build vp with our Royall IACOB the breaches of Ierusalem But the breach SIR is great not only in Lime and Stone but in the liuely Stones of Gods worke the Leuits themselues Their Tithes are abstracted themselues distracted and so the Gospell contracted and confined 2. Thes 3.1 that it Runneth not as it should Your Commons pay Tithes your Leuites lacke Tithes your Lords and Laicks haue been bathed in blood about Tithes Your poore labourers may say with the true Israelites Deut. 26.13 J haue brought the hallowed thing out of mine house but they cannot say on And J haue also giuen it vnto the Leuites Why Because there commeth a kind of Pirat Ships with Acts of Parliament in their flags and carrie all away Your SKIL knoweth this SIR best of any your WIL wisheth it were mended and God hath giuen you POVVER to performe it All three are promised in your BASILICON DORON to your Sonne Lib. 2. and according to that promise are all three in some measure begun already by your selfe in annulling in a part that Vile Act of * Whereby Tithes were annexed to the Crowne Annexation Vile your Mastie hath most truly termed it for it hath made Vile your Leuites and so the Word vile in their mouthes Your Maiestie hath annulled it so farre as concerneth Bishops Let it and all the rest also fall as concerne the Leuites Since you haue setled your Aarons in their Ierusalems Neh. 10.37 Let not their brethren begge as they doe in the cities of their trauels they are all of one Priesthood all of one Prince You haue annulled Annexations Reuerse * By which Tithes are erected in TeÌ„porall Lordships to the Subiect Erections Your Bishops can enforme SKIL your Commons all attend and call vpon your WILL and of all Estates enough ready to second your POVVER I graunt your Maiestie hath to doe with many Achans but what are they to the rest of Jsrael hauing God and Moses on their side Let them appeare at the dores of their tents and shew Quo iure Achan stole his and theirs will be found little better A Parliament say they but this treatise by Gods grace shall proue that long before there was either King or Parliament in Jsrael Tithes were taken vp for Gods perpetuall worship and so can neuer come vnder the power of Prince or Parliament further than by their Lawes to enforce the payment of them according to Gods Law So all is but stealth or robberie for Nemo potest plus iuris in alium transferre quà m ipse habet The Parliament then neuer hauing power to dispose of them The possessors must be in malà fide A Parliament maimed of the chiefest member in a Kings younger age hath forfeited Christ and may not another Parliament perfect in all the members in a Kings full and perfect age rectified by knowledge again restore Christ In that Parliament Leui the chiefest member and whom only the cause concerned was not called so God was vnconsulted Christ his Sonne forfeited his Church spoyled the King cousened the Commons oppressed was not this a vile Act One Parliament more then SIR for Christs sake it may be some wil parle for Christ Leui will pleade for himselfe he will shew the Law he dare now say Nolumus Much more might be said SIR though nothing more then your Maiestie knoweth It suffiseth me a poore yet a trustie Souldier once to haue cried Courage to his King and Captaine in the day of danger and I beseech God that as many may admire your Maiestie for working it as shall enuie me for writing it But all must rest vpon your Highnesse more ripe and Royall resolutions wherein and in all the courses of your Long-wished life I shall euer pray for all such
Kings dale Rom. 4.13 Parties Royall Melchisedec a King and Abraham heire of the world Melchisedec a Priest of the most high God All pâ—sse on Royall points and Abraham Patriarch of all the Faithfull Witnesse Royall The King of Sodom vers 21. Recorder or Clerke Royall viz. Moyses Gouernour of all Gods people Reuiued by a Royall Prophet Dauid Psal 110.4 and re-established in the most Royall dayes of the Gospell Hebr. 7.1 c. May wee not iustly say heere then that Heauen and Earth entred a league When as the true Melchisedec Possessor of Heauen and Earth first King of Iustice then King of Peace blessed Abraham and all his seede the heires of the world When shall this bargaine haue an end On whose part shall it faile So long as Earth is inhabited and by Abrahams of-spring manured so long must God haue his Inheritance Tithes Two Lessons heere not to be neglected in the order § II of this Historie Melchisedec Iustice Peace Religion and Tithing goeth before King of Salem that is Iustice and Righteousnesse goe before Peace and both goe before Tithes that is without Peace no setled Religion Then Peace is the daughter of Iustice and Religion the Garland of Peace Wheresoeuer then the Iust God procureth vs Peace wee ought to settle Religion in all points peaceably And where the Power and Peace is greatest there should Religion be purest not Poorest For Religion once rent Peace is violated and Peace violated breaketh the rod of Iustice This course began heere Abraham our Patriarch and patterne with Melchisedec so soone as by Gods Iustice he was made peaceable from those Kings his enemies he heareth Melchisedec Gods Messenger reuerently he rendereth him his due Tithes thankfully which two points paint out to vs generally the substance of all Religion This before the Law This course kept Moses at Gods command giuing a Law that when they should by Gods Iustice become peaceable in Canaan they should then haue Religion peaceable onely one worship of one God and pay to his Officiars his inheritance Tithes And this course followed all the good Kings vnder the Law So wee would know why this course may not also hold after the Law For heere haue wee the Corner-stone of all our building viz. That how soone a Priest is named so soone are Tithes named for his maintenance So Tithes and Priest-hood in generall not Legall Priest-hood are twins of one time They are of Nature Reciprocate that is the one cannot be without the other whereupon these two things will follow Tithes and Seculars neuer matched First That no marriage can be betweene any Secular person and Tithes Secondly That so long as God hath Officiars of his worship on Earth so long must Tithes be their Inheritance § III Obiect Against all this is obiected That before this Historie of Melchisedec our first right the world was some two thousand yeeres old and all this while was God worshipped yet all this while not a word of Tithes And why may not the last age of the world worshippe God without Tithes as well as the first And so Tithes bee onely the Lords Inheritance during the Law that first and onely named them so Sol. Resp First heere is a double question One concerning Tithes another concerning their title Inheritance A generall answere for both all things beginning together The Decalogue came with the Law but must not end with it See part 2. cap. 7. ad fin are not bound to end together and touching the Law it holdeth but in things Ceremoniall for Quod Morale est Mortale non est reade lib. 2. cap. 7. Secondly concerning Tithes wee must marke two things First As they are the goods of men generally Secondly The precise number in quoto as they are a Tenth of their goods And so these first two thousand yeeres though the quota pars Tithes for the first two thousand yeeres was not nominatim defined yet Res ipsa were to the same end employed and so God still worshipped Otherwise wee may also conclude against all the other foure generall points of Diuine seruice viz. God was not for two thousand yeeres worshipped because no Priest named no times affixed no place designed and no speciall forme prescribed and so by a like consequence wee may liue after the Law without all these as before it But we say all fiue were then re ipsa though more confused according to the time The first-borne then discharged the Priests office and the best of all their goods serued them for Tithes Gen. 18.19 So Cain and Abel the Church being then as in her cradle were taught by Tradition before Law Lib. 2. cap. 7. ad fin or by the Law of Nature that whatsoeuer the Earth yeelded vnto them a part yea a chiefe part thereof was due to the Lords peculiar worshippe And so each of them brought out vnto the Lord according to his labours Their Labours euen at first went as large as did Church maintenance vnder the Law out of all the fruits of the ground from Cains tillage And of all the bestiall of the field from Abels pasturage Now he who can discerne in these two brothers the Priest from the Laick may as easily sequestrate their portions Morall and Ceremoniall heere went all in a manner confusedly Tithes then are in quoto precisely named as soone as the Officiar on whom they euer depend is precisely named and both long before the Law And so for Tithes Now touching this title How Tithes may bee held § IV Gods Inheritance during the first two thousand yeeres Haue Inheritance seeing the Law only calleth them so To this we answer It followeth not A thing is not that which it is because it is not named as it is As to say Abraham was no Priest because he is not called by the name of Priest for whosoeuer sacrificed as first borne were Priests It is vsuall in Scripture sometimes to name things peculiarly before they be indeed so as the wandring Tabernacle and the Stone which Iacob erected as a piller Gen. 28.20.21.22 1. Sam. 1.7.9 were both named House of God but were not so till Salomon built there the Temple And sometime againe things are in effect that which they beare no name of till long after as Melchisedec heere was a Priest of an Order but yet not named of an Order till Dauid rose and also Tithes or that which supplied their roome were not called Inheritance til the owne fit time Yet that same right which God had from al beginning in mens goods was euer in effect Gods Inheritance And as the Mysteries of saluation began to be more cleared as heere where God presented to Abraham a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he maketh Abraham to offer his goods also Orderly calling them at first Tithes And againe at such times as the Land was to be diuided and Iustice had begotten perfect Peace and that the name of Inheritance could
of Salem that is King of Peace Without Father without Mother without kindred and hath neither beginning of his dayes neither end of life but is likened to the Sonne of God and continueth a Priest for euer Now consider how great this man was vnto whom euen the Patriarch Abraham gaue the Tithe of the spoiles For verily they which are the children of Leui which receiue the office of Priest-hood haue a commandement to take according to the Law Tithes of the people that is of their brethren though they came out of the loynes of Abraham But he whose kindred is not counted among them receiued Tithes of Abraham and blessed him that had the promises And without all contradiction The lesse is blessed of the greater And heere men that dye receiue Tithes but there hee of whom it is witnessed That he liueth And to say as the thing is Leui also which receiueth Tithes payed Tithes in Abraham For he was yet in the Loynes of his Father when Melchisedec met him § II Now because this is our last re-encounter in this conflict Paul in the speciall of Tithes the last passage of all Scripture touching Tithes yea our A and â— reuiuing as by a circular course our neuer dying Melchis in our eternal Verity Christ wherein almost each word may goe for an argument we must therefore pierce a little more deeply in it by helpe of the same Spirit that proposeth it vnto vs and that so briefely as may be First then of his End next of his forme of arguing in this Chapter The chiefe End of this Epistle being to proue Christ our al-sufficient Sauiour King Prophet and Priest figured by the Law whose Ceremonies must therfore cease he handleth in this Chapter his Priest-hood only His course in arguing goeth from the Types to their Verities in a most perfect comparison both in simili and dissâ—mili The Types are two-fold the one moral perpetuall Melchisedec The other ceremonial and temporall Leui. Their natures are either simple in themselues or in Relation to their Verities Their Simple nature is that the Morall Type is noted heere with no Ceremoniall action for no such thing had he in him and the Ceremoniall Type with nothing Morall as he is compared heere to Christ in simili For though he also Tithed a Morall action yet it holdeth heere but in dissimili Their Relatiue nature with their Verities is of two § III considerations one from the matter of their actions Types how to be matched with their Verities another from the manner or their Orders In matter they hold both thus Whatsoeuer the Types did as Types the Verity must doe or answere being rightly matched as Aaron sacrificed Ergo so must Christ Aaron sacrificed with blood Ergo so must Christ But not Aaron sacrificed Bullocks Ergo so must Christ Our Golden rule in this is to goe no further then Scripture clearely leadeth vs and not from silence of the Apostles or priuatiue speeches to impose a positiue sacrifice of the Masse vpon Christ In manner or Order they hold not so Aarons and Melchisedecs Orders for whatsoeuer Christ did answering to Aaron yet that same did Christ after Melchisedecs Manner and Order not Aarons So that ONCE recorded only of Melchisedecs actions signifieth in Christ EVER and OFTEN to bee done and that OFTEN of Aarons actions signifieth in Christ ONCE onely yet that same ONCE ALL-sufficient in Melchisedecs Order For Perfection and Imperfection Perpetuitie and perishing are the Essentiall differences of their Orders So Christ in Melchisedecs Order perfected both Orders an heauenly difference and worthy to bee obserued Hebr. 7.8 9 10. chap. being fully cleared by the Apostle opposing that two thousand yeeres yeerely offering of Aaron to that One and Al-sufficient of CHRISTS And that ONCE blessing of Melchisedec of Abraham to that Euer blessing of CHRIST of Abraham and his posteritie Our conclusions then go thus through this Epistle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Melchisedec to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aaron to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ for these are the Apostles owne notes Againe hundrethes of Aarons with thousands of his associates thousands of yeeres and millions of redoubled actions binde but only Christ and Christ onely once they binde not the Ministery of the Gospell belonging to Christs Priest-hood But Melchisedecs one onely blessing designing his Priest-hood bindeth Christ euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all his Ministery euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May we not hereupon inferre then that if Melchisedecs seruice binde our Ministery his maintenance must also be due to them We see then that Vnity or Pluralitie is not euer requisite to passe alike betweene Types and Verities either in Person or action for One as is said may argue thousands and thousands but One otherwise we shal roue to Rome-ward § IV Of these grounds then will it follow that whatsoeuer the Apostle vseth as a Medium to draw on any conclusion from these Types to their Verities it must bee euen as the Types either a Morall or a Ceremoniall thing and the conclusion must follow the nature of the Medium for Aarons sacrifice being Ceremoniall cannot bind a Morall Conclusion on Christ or his Ministery and consequently Tithing being vsed here as a Medium of a Morall and perpetuall Conclusion must it selfe be also Moral and perpetuall as by a true Analysis of our Apostles purpose in the texts cited shall plainly appeare CHAP. V. This Analysis proueth Christs Priest-hood more excellent then Leuies His proofes are from the prerogatiue of Person Blessing and Tithing THe Apostle will proue in those first eleuen verses § I Melchisedecs Order of Priest-hood whereof Christ was the onely High Priest and perfection to be farre aboue and better then the Order of Aaron and Leui and so in it selfe onely al-sufficient He setteth downe first his Priest-hood till the fourth verse then the Collation His Priesthood in two points Function and Order Melchisedecs endlesse Priesthood His Function vers 1. He was a Priest and blessed Abraham He was also accepted and acknowledged as a Priest vers 2. Because Abraham gaue him Tithes of all These two points are the summe and perfection of peaceably setled Priest-hood For Blessing after this sort heere being Real and exhibitiue is the End and perfection of all Priest-hood and Priestly Office for that Legall forme of blessing vnder Leui Num. 6.23 is but as a prayer for Blessing as we yet vse to this day and had no Ceremonie it And againe to giue Tithes as did Abraham heere is the most proper testification of our due obedience to Christs Ministers the very fruits of our faith And this for his Function Next vers 3. commeth his Order Dignitie and Excellency § II thereof Without Father Mother Kindred Beginning Ending like the Sonne of God Remaineth a Priest for euer Those strange notes must be applied and vnderstood as well
and of what things he got Tithes Once hee got sure it is and this Once in all his actions we haue found euer obligatorie of the posteritie typed in Mechisedec and Abraham It continued not because we reade neuer that Abraham or any of his met any more with Melchisedec and so hereafter Abraham neuer met with so good a Priest as himselfe Heere then was but a Nuncupation a Fundation of Priest-hood and Maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things began to be Orderly with Melchisedec But to be of Melchisedecs peculiar Order viz. Eternal this ceased on earth from this time til the law in his order both came and ceased and Christ the perfection of this Order and all Orders came So of Melchisedecs Order we haue but two Persons Melchisedec Type and Priest Christ Verity and High-Priest Againe it could not lasts for Tithes as is said require necessarily setled Religion Abraham was heere a stranger among Infidels He gaue Tithes as hee found the Priest let vs doe the like So heere Grace prepared the way to the Law by Gods good order because Grace must deliuer vs froÌ„ the Law by the same Order Now whereof Melchisedec got Tithes because it concerneth also the Posteritie we will there answer it And this for the doubts in our FuÌ„dators § II In the Posteritie we haue those questions to answere anent Tithing To whom Tithes due To what persons giuen From what persons taken Of what things taken And for was vses In all which hauing once found the Person giuer viz. God we shal easily finde the rest for he giueth for al respects And That onely God gaue Tithes It is cleere first in that action of Melchisedec and Abraham whose doings though they passed in the prerogatiue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either recorded law or like example yet no man will deny but that their calling was powerfull in the Spirit and so far aboue Law as this one action was a Law for euer Againe God hauing heere giuen Tithes to his Eternall Priest vnder the Law hee also giueth them to his Temporal Priests and Ministers So we haue heere two lessons First Tithes are pendicles of Priests not of Princes For though Melchisedec and Christ were both Princes and Priests yet are Tithes onely annexed to their Priest-hood Heb. 7. But to be plainer and neither wrong Prince nor Priest § III It is one question to say How Princes may Tithe Whether may Kings take a Tenth for their necessities Another Whether Kings may take Tithes Gods Inheritance Decimam Sacram from his Church or no For the first they will alledge 1. Sam. 8.15 And we see Princes daily lift lawfully subsidies of all proportions 10. 15. for maintenance of their estate yea our bodies our liues are liable hereto also But wonder it is that some learned should alledge this place of Samuel Pareus in Heb. 7. as a surrender of Gods right in Tithes vnto kings after Leui seeing Samuel speaketh heere onely of the Kings of the Iewes such as liued ioyntly with Leui vnder the Law Perkins in Iude. who neither did nor durst touch Leuies Tithes Kings then may Tithe but God must Tithe Neuer religious King thought otherwise nor neuer King had further authority for if any then doubtlesse vnder the Law But there Hezekiah our best rarest example setteth downe a patterne for all his posteritie Hee commandeth his people to pay Tithes to Leui according to the Law 2. Chron. 3â— hee maketh no new Law hee questioneth with the Priests and Leuites anent the heapes he causeth build chambers for the heapes but putteth neuer his hand in the heapes he leaueth that to the distribution of the Leuites for whom they were ordained For our Patro-Latrons were not then hatched Neither meane I but that a Princes need may bee such that Leui in dutie may and must yeeld him a portion as the Priest gaue Dauid the Shew bread 1. â—am 21.6 and Mat. 12.4 but let it come by Leui for auoiding of Sacrilege But why our Scottish Leuites can so little helpe their Dauid Cap. vlt. a Prince of so rare both Reformation and Religion shall be quickly knowne § IV Our second lesson floweth from the former The Positiue Law of Princes is not the fundamentall ground as many thinke tying Tithes to the Church Kings no fundators of Tithes No doubtlesse Gods Law led our forbeares Christian Kings and Churches so to doe For at first Tithes were either Morall or Ceremoniall If Morall Then all Kings are but Hezekiahs commanding to pay them according to the Law But if Ceremoniall then it is no lesse superstition now to restore them then it was Sacrilege then to refuse them For nothing that typed Christ as a Ceremonie may be reuiued after Christ in his Church The persons owners then in both Melchisedec and Leui were onely Ecclesiasticks Priests and Leuites all those to whose charge the Ministration of Gods worshippe was in any sort committed Filij Prophetarum Whereof it must follow that all and onely the Ministrie of the Gospel must liue by Tithes By Ministery I meane not onely the Preacher of the Word but also all and whatsoeuer inferiour Officers hauing warrant for their special callings in the Church else wee haue not both Priests and Leuites 2. King 2.3.5 4.38 42. 6.1 as Esay prophecied of the dayes of the Gospel And this of Esay must signifie Priests by Church-calling Cap. 66.21.1.2 9. Ministers not generally as Peter termeth all Christians a Royall Priest-hood § V Now whereas some hold that our Preachers may not answere the Priests Our Preachers answer to the Priests but onely the inferiour Leuites I see no warrant for it For if it be for their different Sacrifices from ours the name will neuer import the seruice out of the owne period of time but still such Priest such Sacrifice otherwise it should bind a carnall Sacrifice on Melchisedec the Type We answere those Priests then Genere not Specie Againe the inferior Leuites were by Calling as Ceremonial as Priests And our Preachers labour in Word and Sacraments resemble more the Priests seruices then that of the Leuites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul of the Priests 1. Cor. 9.13 very competent to our Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 And the Gospel hath also the owne inferiour officers who may better answere to the inferiours of the Law Then All of Church-Calling must liue by the Church-Kitchin Away then with those Laick Bishops Parsons Priors § VI Patrons c. Such Patroni are Latrones Patro-Latrons But if the Church-Inheritance must go by the presentation of Laicks then let Lordships goe by the presentation of Leuites So shall we haue on both sides a perfect Hurlyburly-gouernment till each haue his due Tithes are the Churches Inheritance flowing from God Then in generall no man can present them and in particular Hezekias as
grudge for a Tithing seeing euen then Gentiles themselues gaue Tithes to their owne Idols No It agreeth better with the nature of this eternall and heauenly mystery that such Gentiles as by Lots society were brougnt within the compasse of Gods blessing should also be enrolled in the booke of thankfulnesse for Melchisedecs Tithing Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well bee interpreted Spoiles Secondly we marke that this speech of the King of § XI Sodoms came after the Tithing and so of a good mind Sodom thankfull to Abraham for after Melchisedec had receiued Gods part the King biddeth Abraham take the rest of the goods To himselfe whereby he seemeth to acknowledge Tithes in such cases due and to acquite Abrahams losses by a true liberalitie for his present deliuerie Courtesie bound Abraham to refuse the Kings goods but Conscience commanded him to giue God his owne goods and so they both acknowledged their common victory of their common purse and the best of this purse was Spoiles Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may yet be Spoiâ—es But it is not much vsed to signifie Spoiles XII Obiect Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what properly it is but The toppes of the heapes What of all this May not these heapes be sometimes Spoiles purchased as wel by battels and warres abroad as possessed by peace in barnes at home And Steph. saith first Capitur pro primitijs manubiarum quae Dijs offeruntur and proueth it by diuers authorities Againe Primitiae victoriae id est manubiarum ex victoria reportatarum And was not Abraham heere after victorie Againe At vero D. Paulus aut quisquis est auctor Epist ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro manubiarum primitijs sed pro ipsis manubijs vsurpauit If this sense seeme strange the Author is strong and this is no sole example of Pauls vsing of words in a new sense though neuer without a new reason as for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takeÌ„ by all for to come yet Paul Act. 20.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after my departure Casaub The Fathers long after Paul framed many words to a new sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Eucharisty it selfe by Dionosius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Councell of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church to the only Clergie and Church of late from the flocke to the onely Pastors all which Scripture neuer knew And might not Paul in the power of another spirit vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Spoiles in so fit a time as after a battell and in so farre a reach as to fetch in for euer euery soule to pay Tithes to the euerlasting Priest-hood of Melchisedec § XIII Now to what vses are Tithes giuen This must also depend with the rest vpon God the giuer Tithes for what vses First Melchisedec got them as is said as Priest only Many would tye them to many common works as building of Churches Streets and Hospitals But look to the Law there is no such condition in the gift to Leui it went onely for his seruice in the Tabernacle not for building the Tabernacle Monies due to the Priest were exempted from repairing of Gods house Kings euer builded and repaired Churches 2. King 12.16 2 Chro 24 5. 34.9 2 King 22 4. of their owne goods and the peoples and the Leuites keepers of the dores gathered by the Kings command monyes for these workes of all their brethren As for the poore the Law appointed for them a special Tithing each third yeere 1. Cor. 16.1.2 and the Apostle an ordinary collection each weeke besides a daily care of them recommended to all Christians Of all this is cleared that the Church Patrimony was not tied to these vses howsoeuer I doe confesse a thousand times better so imployed then as most part of Tithes be now adayes So Tithes may bee not must bee so imployed CHAP. IX Why Tithes seeme too much for our Ministerie and how to mend it Comparison betweene the Romish Church and ours Christ and the King both cosoned BVt thus shall the Tithes faire exceed the proportion § I of the Ministerie True Why Tithes too much for our Ministerie chiefly heere in Scotland But the conformitie hereof must not grow from imparing Gods rents but encreasing his seruants which in most places are too few Parishes so many miles in compasse One Church only if any alike Preachers 1. Chron. 23.1 2 3. this is all Any wonder heere the Tithes bee too much where the men be so few It was not so in Israel where eight and thirtie thousand Leuites aboue thirtie yeeres old serued the Ministrrie of the Law and the Ministry of the Gospell in as large though not so fertile a country with vs not to mount to foure thousand in all What if euery large peopled Parish had two Churches Each Church two Preachers With Deacons Porters Musitians and all such like inferior Officers as the Church-seruices require And all liue by Church-rents Should not God bee better serued Soules better nourished And the people no more burthened § II But say That for all this Tithes yet would bee too much what then Leui should be but richer then let him be the more liberall the more hospitall Let him support Prince and Countrey Church and poore as hath been done heretofore O! But Ecclesia peperit diuitias filia deuorouit matrem True in Popery where hauing not onely Tithes most Legally exacted but a great number of old legall offrings and new additions they become so Secular Princes But in the puritie of the Gospel 1. Pet. 5.3 where Decimare not Dominari is permitted there is no such danger Comparison betweene the Romish Church and ours § III But yet in Poperie Priests are chast no wiues no children you haue both whereby that overplus that may arise of the rents and be employed for the publike seruice is conuerted to the vse of their children onely Respons Chast they are not Wiues they haue not and children they want not We graunt we haue wiues so had Leui and yet to haue a wife was no Ceremonie with him though Popery hath abolished it and taketh other mens wiues in place of it As to our children they differ onely that theirs are bastards ours Lawfull And I haue often seene Romish bastards better in bonis then any of the other sort And though our children be as seldome prouided for yet doth not this endaunger our Church for wealth for our children succeede to it Iure patris not Predecessoris possessione not professione not as a Pope to a Pope a Cardinal to a Carnal And if it be lawfull to haue wiues then more neede is there of mantenance Yet againe to avoyde all partialitie in these poynts I confesse first That there may be in some respect too much wiuing in a Church Ministerie specially where the patrimony is so much