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
holding by a common and ciuill Law the Leuites by a peculiar and diuine Tithes were the Lords and resigned by him to Leui the Lord and Leui both must first be payed before Israel can lawfully enioy his So is Leui both the first and the freest tenant and such as held of Leui were alwayes thought to haue the better tenures though now all things go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him that is vpside downe Neither was this tenth giuen to Leui Leui not the tenth part of Israel because he was the tenth part of Israel as others dreame For the Tribes were twelue and of all was Leui the least by great ods But if men may so much altum sapere fauour that curiositie that fauoureth the veritie for one might deriue it better from a correspondencie to the ten Commandements a chiefe part of their charge as who should say teach ten to all and take a tenth of all so both are perpetuall and proportionall Leui then being neither the twelfth thirteenth nor § VII scarse sixtieth part of the people it is cleare Num. 1.46 compared with 3.39 the people were 603550. the Leuites but 22000. beside the oddes of age reckoned that that was not the cause of giuing him the tenth for then the sixtieth part should haue been but his A pitifull wonder it is to see such learned men alledge such reasons But what then was the true reason of this donation Obserue it Thousands of yeeres before the Law are Tithes giuen to the Lord betweene Abraham and Melchisedec Gen. 14.20 and 28.22 then vowed by Iaacob Hereupon more then an hundren yeeres after God intimateth to his people Leuit. 27.30 That all the tithes of that Land were his his already his long before not made his now What needed all this if God had onely respected the generall prouision for a tenth twelfth or thirteenth Tribe Might not Canaan haue been diuided in ten twelue or thirteene parts to the lesser Tribe the smaller portion as God appointed Num. 26.54 And might not Tithes also haue been delayed till that time But this thirteenth portion must be in the Lord after another maner then the Land of Canaan was the Lords What more care of Leui then of all the Tribes Then of Iuda whereof Christ himselfe came Yet obserue § VIII God giueth Leui first a calling before he giueth him a condition The Calling should bring on the Condition Numb 1.49.50 for Aaron and his sonnes were taken vp as Priests Exod. 28. Euen so is Leui made the Lords more peculiarly then the other Tribes All this while hath Leui no portion the first newes he heareth is he shall haue no portion among his Brethren onely I am his portion saith the Lord Num. 18.20 and in the next verse I haue giuen the sonnes of Leui all the tenth c. Then hee subioyneth what moued him so to doe For his seruice in the Tabernacle of the Congregation and therefore Leui hath no part nor inheritance with his brethren Deut. 10.8.9 So we see the only Calling brought on the condition Neh. 7.94 This rule was euer kept vnder the Law he that could not proue his pedegree to the Priest-hood hee was debarred holy maintenance It should go so vnder the Gospell too Hee that cannot giue euidence of an inward calling his Euangelicall pedegree should not bee permitted propter beneficium ambire officium That this was the true cause and right course in Leuies maintenance it is euident by this that he who committed Sacrilege offended God Primariò against the first Table hee that robbed any other Tribe offended but in the second Table he spoiled not God he was but a theefe the other a sacrilegious theefe Shall we cleare it also by the Gospell Rom. 2.21 c. Thou which teachest another teachest thou not thy selfe Thou which preachest A man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery Heere we see in these three points he opposeth one and the same sinne vnder one and the same names but then Thou that abhorrest Idols committest thou Sacrilege What a strange change is in this opposition heere of Idolatrie to Sacrilege Paul proueth Sacrilege to be Idolatrie thus All couetousnesse is Idolatrie Col. 3.5 Ephes 5.5 Whereupon wee iustly inferre this Ergo All Sacrilege is Idolatrie Sacrilege being a coueting of Gods owne goods must bee most Idolatrous So haue we sufficiently proued that Tithes in no respect are Ceremoniall and that Tithes and the Law were not twinnes of one time as we proued from Leuit. 27. But say they Leuitic smelleth also of the Law for this see Chap. 9. Secondly we shew before either Law was giuen or Leui gotten Tithes were Gods by contract from Iacob Leuies father To this they reply This was a Vow and Vowes also smell of the Law Whereof also Chap. 8.9 Thirdly Tithes were first of all the Lords by most lawfull and powerfull possession passed betweene Abraham and that Priest of the most high God Melchisedec Of whom with the Apostle wee haue many things to say which are hard to be vttered because men bee dull of hearing and that by reason they be too quick in Tithing And this for production of Gods rights wee goe now to examine the pieces And first that which was first viz. Our Possession CHAP. VI. Tithes at first giuen Really and Royally neuer matched with Laicks Some Obiections answered § I OVR first right then is our Possession It goeth thus Gen. 14.18 And Melchisedec King of Salem brought forthbread and wine and hee was a Priest of the most high God And he blessed Abraham saying Blessed art thou Abraham of the most high God Possessor of Heauen and Earth and blessed bee the most high God who hath deliuered thine enemies into thine hand And Abraham gaue him Tithe of all Heere is a naked-like Historie to conteine so great Mysteries relatiue to nothing before it foretelling nothing to follow it It may be that Moyses saw no more in it then he set downe but Interpretations are of God Gen. 40.8 Luke 7.28 Lib. 2. cap. 4. And The least in the Kingdome of God is greater then Iohn Baptist whereof afterwards Howsoeuer Patent and Possession all in one yet heere haue we our most ancient and authenticke Patent and Possession of our Inheritance Simul semel actione vnicâ Marke therefore the dignitie of the Action both in Substance and Circumstances and of that which floweth from it For all is Reall all is Royall Time Royall in two respects First Because it was many hundred yeeres before the law A time of freedome when as no precept did presse any partie to it Secondly The particular time of the action is described by Royall circumstances vers 17. viz. after that faithfull Abraham redeemed faithfull Lot by the ruine of foure Kings Place Royall vers 17. For our Charter is dated in the Valley of Shaueth which is the
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
coupleth heere holy things to the Temple as Tithes were Numb 18. with the Tabernacle because these places were then the chiefest where both seruices were done though not the sole places as we haue said at large Lib. 1. cap. 5. The Ceremonial seruice Paul painteth out in their owne termes Waite at the Altar and Partaker with the Altar Now Waiting and With are notes of expiring as is the Altar And to say that Paul heere by both these members meaneth only the Ceremonial Maintenance were a double absurditie First A Tautologick description of one thing Secondly A neglect of the chiefest point he speaketh of Inheritance Ministring then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Word and Sacraments is onely proper to the Gospel 1. Cor. 9.1 Rom. 15.16 Are yee not saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my worke in the Lord And therefore onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inheritance is his due Heb. 13.10 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waite at the Altar for we haue an Altar whereof they haue no authoritie to eate which serue in the Tabernacle § VI Pauls next phrase comes in his Application So also the Lord hath ordained in the preterit time we only aske heere where when was this ordinance giuen Paul giueth no precept heere but onely intimateth the Lords alike ordinance for both Law and Gospell one and the same Lord gaue it at first to Melchisedec a Priest for euer he gaue it To Leui for the Law he gaue it from Leui to Melchisedec againe he giueth it Then As Leui liued by the Law must we liue saith Paul by the Gospell Leui liued by a certaintie of holy things by the Law Ergo So must we by the Gospell haue certaintie Holy things must be certaine Things namelesse are nothing and voluntary almes vncertaine they cannot be Inheritance to the Lord and his Leuites Giue God therefore his Tenth or giue him a lesse number and a greater matter and aboue ten is no simple perfect number Paul then is wrong quarrelled for his vnplainenesse He speaketh like his Master when Iohn sent to know if it was he or no Matth. 11.2 3. Tell Iohn saith hee what things yee haue heard seene So while they aske Paul Doest thou meane Tithes or no He answereth They that ministered in the holy things liued euer of the holy things and so must we liue of the Gospel Such as are Christs or Pauls may easily discerne their affirmatiue meaning But wee shall heare better newes anon and euen from Paul Cap. seq Only remember that Paul had nothing to do here to speak in the Quoto of the Maintenance but onely to iustifie that he and Barnabas might liue vnlabouring as well as other Apostles Now remaineth their second assault from the Ceremonie § VII of the number and so any other number of new to be appointed Wee answere two wayes First Giue vs any other instance in any of these fiue generall points of Gods worship where the matter and number are of different natures It was Moral you say to giue Maintenance but Ceremonial in that it was a Tenth But let vs trie them briefly Person the Leuites were all Ceremoniall and so were their nūbers Classes Courses all temporal or ceremoniall Numbers not alwayes Ceremoniall Time The Sabbath or seuenth day Moral yet euen quoad numerum But the Sabbaths thence deriued of seuen yeeres and the Iubile Ceremonial and gone with their Nouilunes and so forth Formes of worship as pares of beasts or fowles for sacrifices Ten parts of measures of fine flower and such like Ceremonial and gone Place Where it was sole and vnique Ceremoniall and gone Maintenance Tenths for Feasts Ceremonial and gone both number and matter Tithes Inheritance Moral in both Not one instance we see to the contrary Secondly say that the Quota were yet in ballance what would we doe Is not whole mankinde heere diuided All are either Leuites or Israelites All must take or giue Who then shall bee Iudge The parties cannot for who shall make all of one minde So many kingdomes so many different conceits as many Prouinces as many different proportions Referre it to the Church-men they may proue couetous To the people they may be auaritious yea say further that God had left his portion without proportion could man proportion it better for his owne behoofe Ten is the last simple full and perfect number and so the smallest proportion in simple numbers as is said So we see we shall sooner diuide Totum then decide Quotum But God only hath iudged and that by his only Word and his Word onely Tithes for Inheritance And this for Pauls Doctrine and meaning in general Followeth his speciall of Tithes CHAP. IIII. Moyses Historie and Dauids Prophecie of Melchisedec applied by the Apostle to Christ How and how farre Types are to be matched with their Verities by the example of Melchisedec and Aaron with Christ § I BVT shall we haue no more in all the new Testament for Tithes but onely Allegories Examples and Circumlocutions Truely it needed not seeing they are sufficiently grounded alreadie Yet one Author whose writs some men could wish to bee as Non ens as himselfe is namelesse beginneth once more to talke and euen of Tithes and not to talke onely but Melchisedec Abraham Moyses are to him euen as this day Many suspect Paul and it is not impossible But howsoeuer his title is To the Hebrewes But our Sacrilegious Segniours may iustly deny themselues to be Hebreans for the word Sacrilege is seldome or neuer read in Hebrew Yet Paul found out a fit Greek word for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.22 Act. 19.37 to spoile or robbe holy things But what is all this They will deny themselues to be Grecians too and I feare to be Christians before they yeeld they vnderstand not Paul he wrote not to them Heere now begin our matters of Melchisedec hard to be vttered of that euerlasting Priest-hood in his Order by Moyses nakedly propounded by Dauid but obscurely expounded heere are all repeated and to our owne dayes applied by this new Ioseph interpreting all Hee therefore that hath eares let him heare HISTORIE Gen. 14.18 ANd Melchisedec King of Salem broughtforth bread and wine and hee was a Priest of the most high God Therefore hee blessed him saying Blessed art thou Abraham of the most high God possessor of heauen earth And blessed bee the most high God vvhich deliuered thine enemies into thine hand and Abraham gaue him Tithes of all PROPHECIE Psal 110.4 The Lord sware and wil not repēt Thou art a Priest for euer after the Order of Melchisedec INTERPRETATION AND Application FOr this Melchisedec was King of Salem Priest of the most high God Heb. 7.1 who met Abraham as he returned from the slaughter of the Kings and blessed him To whom also Abraham gaue the Tithe of all things who first is by interpretation King of Righteousnesse after that also King
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
is said left the distribution to Leui himselfe Gods end and Mans are heere quite contrary God gaue Leui a Maintenance from himself and free of mans option to be lifted before man should meddle with any thing to no other end Hebr. 13.17 but as Hezekiah said That they might be encouraged in the Law of the Lord not to please the Laird or my Lord. That he should not stumble at such a huge-stone as How shall I liue That they may dâ—e it with ioy and not with greefe Deut. 33.9 Hee must misknow Father and Mother Brothers his owne childe when Gods cause is in hand as he did Exod. 32.27 28. Philip. 3.8 He must count all things dung for Christs sake But mans end is to asseruile the Gospell to his vile appetites And what greater argument to make a man speake as they please Then to be able to make him to eate as they please It is a sore sub ferula when Leuies portion was not giuen euery one fled to his Land Nehem. 13.10 And this maketh now many a poore Leuite yet weaker then poore engage the Gospel for his dinner And this pride against Gods Inheritance maketh many a Gut-Gospeller sell his owne inheritance to buy Tithes and in end is turned out of both And this for the persons owners of Tithes § VII The Persons payers Abraham in paying Tithes to Melchisedec What persons must pay Tithes was a type of all his seed of his flesh and of his Faith then no flesh can scape The Law commanded all Israel to giue Leui Tithes and Leui himselfe escaped not Melchisedec All for whom Leui serued in the Tabernacle of the Congregation payed to Leui. Therefore all to whom Christ is preached pay Tithes to Christs Ministerie There is but one Dichotomie heere of the whole world either an Israelite or a Leuite An Ecclesiastick or a Laick sauing our Mungerall Gospellers as is said the next head shall make this more cleare § VIII Of what things Tithes are to be payed now Abraham gaue of ALL What things to be Tithed Gen. 14. Iacob Gen. 28. vowed to giue of all that God gaue him The Law in the time of the diuiding of the Land setteth downe chiefely that which commeth by and of the Land viz. Tillage and Pasturage and these Tithes are now commonly called Praediales Decimae Decimae praediales But Iacobs Vow and Abrahams practise teach vs that All includeth as well all trades as all persons for euery man is not a labourer of ground a Cain a keeper of cattell an Abel The Iewish Repub. went no further for that time But the Author to the Hebrewes chap. 7. vers 2. giueth first Of all and vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most men interpret Spoiles Where I wonder why some learned quarrell it as improper Deut. 20.1 2 3. seeing one point of Leuies office was to encourage in time of warre And seeing of the battels and of the Spoiles 1. Chro. 26.27 they did dedicate to maintaine the house of the Lord. Seeing God is by special name The Lord of Hostes And seeing the Ministery of the Gospell yet serueth much at warre where huge armies haue no calling but the warres shall all bee exempted from Tithes No euery man as hee gaineth he giueth proportionably and these are called Decimae Personales Decimae Personales and such in effect were all Abrahams Tithes for his came after a battell not after Tillage or Cattell And this personall Tithing is cleared by the Apostle saying Let him that is instructed in the Word this wil bring in euery soule hauing goods and receiuing instruction c. And if not so the one halfe if not the best halfe of the world shall go free for all mens goods stand not in Tillage or Pasturage All then must either pay or be payed for for seruants children and such like come not in count but housholders and Foris samiliats as Deut. 26.13 But God hath laid a course of such perpetuall equity and equalitie in all points and for all persons that nothing can go wrong if we go not from it Al persons must pay therefore no emulation for exception of persons All things as their encrease is must pay so Gods seruice shall lacke nothing necessary Once a yeere pay so no man is preuented nor precipitate for the yeeres reuolution giueth a recreation to all and whatsoeuer Trades And albeit Abraham said to the King of Sodom that § IX he would take nothing that was his yet Gods part was neither his nor his Neither had Abraham so much to giue of his owne for the time as of these Kings and Lots goods whom hee deliuered and of these others Kings goods Gen. 14. whom hee ouercame as the Historie beareth Now if hee gaue Tithes for their goods it must bee Spoyle for all came to Abraham Iure belli And if Spoiles then battels and warres are obliged to Tithing If warres and souldiers what trade can escape And though we say Spoiles it excludeth not Abrahams owne estate euen by the text for first Genesis hath Of all secondly Heb 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all things So if Abraham had he gaue But vers 4. Paul addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of purpose as it seemeth to me to oblige warre as well as peace to this most solemne Nuncupation of Tithes to the Eternall Priest-hood of Melchisedec § X On the King of Sodoms words to Abraham Giue mee the persons Sodome a thankefull souldier and take the goods to thy selfe Wee haue two things to marke first it seemeth the King of Sodome had no ill meaning to grudge at Abrahams giuing Tithes to Melchisedec as most men vnderstand him for he had no reason seeing Abraham had restored to him all his people and goods yea euen himselfe to himselfe Chrysostome seemeth to take the place better applying it to the thankfulnesse in the King of Sodome who seeing God worke for him by Abrahams hand what himselfe could not doe and seeing Melchisedec the Priest of Abrahams God seale vp this victory in so powerfull and solemne manner the King then said to Abraham Giue mee the persons and take the goods to thy selfe If we should say heere Ambrose making 318. Vernus of Abraham types of these 318. Bishops of the Councell of Nice stretcheth the text much further That the King of Sodome might serue as a type of the Gentiles called to the Faith of Abraham who were neuer of Abrahams flesh it were no great absurditie for Sodome heere being but Lots neighbour by dwelling is made Lots brother in blessing hee enioyed fully the temporal blessing of the present victorie hee heard effectually the future blessings of Eternal felicitie sealed vp in Abraham and all his posteritie Flesh and Faith and so euen for Sodom himselfe when he should take him to the tents of Sem And should this man who had lost all both soules and substance and againe got all
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
extremities to bee auoided are Hunger and Surfet Want killeth the Prophet and Riches makes his graces roust But to speake at home now Say that our Leuites § IX should fast as too many of them doe Shall our people faire the better No for if Leui charge not Laickes ouercharge A shame of shames Our Pulpits preach Christ Our Parliaments forfeit Christ and our poore Commons pilled vnder colour of paying to Christ The tricke of it was Christ and the King both cosened That Tithes were vpon the sudden found vnfit for the Church but very fit for the King for the time as yong as our Reformation All must be annexed to him So was he but not long both King and Priest a new Melchisedec He Tithed once if once but neuer more For as they scorned Christ they scoffed the King conueying straight from his one hand what they put in his other So they found the King Minor they made the Church-men Minor and shutte them both vp in the Order of Fratres minimi Now the Tithes being gone we must haue for the fashion Lords of the Plot Lords Modefears booked stipends but nothing like Gods booke Gods book gaue Leui substance for shaddowes our Lords giue Leui shaddowes for substance God commanded such Leuit. 27.31 as would redeeme their Tithes from Leui to adde a fifth part more aboue the Priests valuation Our Lords giue Leui a fifth part of his owne Tithes according to their valuation Abraham gaue Tithes of all the Spoiles and we make Spoile of all the Tithes And these fortie yeeres by-past haue not sufficed to tell vs Quotum quantum nor quomodo Christs Ministerie may be maintained Tithes being abstracted A confusion arising onely from reiecting Gods conclusion and so much the more confirmed that their trauels are still turned vpon Tithes Tithes they will not giue yet out of Tithes they must giue what they list giue So we haue pro Sacri-lege Sacrilege legittimated 2. Chron. 31. And now our Hezekiah whose age and knowledge informe him vnto reformation of those their errors while his Highnesse beginneth to question with his Leuites touching their heapes or rather hopes of heapes and would willingly remoue these Tobiahs from the Church-chambers Alas he findeth Achan the best part of Israel Nehem. 13.4 many Ierosylites few true Israelites Robbers not Restorers of Leuies portion Rom. 2.22 Heare O Heauens and hearken O Earth Esai 1 2. Ier. 5.9.29 2. Chro. 24.22 Shall I not visite them for these things saith the Lord Or shall not my soule be auenged on such a Nation as this Doubtlesse The Lord looke vpon it and require it Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN APPENDIX ADDED OF NEW ANSWERING SOME OBIECTIONS moued namely against this Treatise and some others I finde in later Writers as that noble learned SCALIGERS Diatribe de Decimis and Mr. IOHN SELDENS Historie of Tithes THIS Appendix Deare Reader ariseth from two Reasons First diuers doubts mooued by a Religious and learned Gentleman vnto my selfe after hâ—e had long agoe perused this Treatise Secondly from some other doubts which I haue read in that Noble and learned SCALIGERS Diatribe de Decimis and in Mr. IOHN SELDENS History of Tithes published this present yeere Of both which I was bound to take notice for loue of the Truth and all that loue it holding still for my End Edification and Charitie as my way to it for he that walkes not so he may well speake Truth but not Truely The first were sent me in these words as followeth Sir I haue perused your Sacril ge wherein I reuerence great Learning iudgement quicknesse and dexteritie such as I know not if any shall come after to handle that subiect better so that I maruell not that *** became superstitious touching it Yet for my better satisfaction and to quicken your quicknesse yet further I haue obserued some things to be recommended to your consideration and resolution as doubts to mee chiefely in the second part which many wayes imports the first as relatiue to it CHAP. I. §. II. In the second part Galath 4.9 WHy say you had these Beggerly Rudiments and that perishing Priest-hood of the Law so rich a Patrimony and the glorious and rich Reuelations of the Gospell so beggerly a Ministery Obiect Because their riches and formes are very diuers if not flat contrary as consisting the one in shew the other in substance the one altogether spirituall the other much earthly And Beggerly is spoken by the Apostle in another sense for they were that way not poore Answ I take Beggerly iust as you doe with the Apostle there but on the part of the Gospell I take it for Pouertie But what reason can be drawne from their rich shewing Rudiments and rich assured maintenance to make the substance of the Gospel be shut vp in vncertainty of sufficient maintenance Againe their rich Rudiments that is Typicall glories had the owne rich and like maintenance too but their Patrimonie in this Treatise being onely Tithes Inheritance was also rich and certaine and more due to them for their scattered seruices abroad in their Synagogues then their Ceremoniall and Typicall Temple-rites as we haue proued Part. 1. cap. 5. § 2. and 3. Should the Gospell also be frustrate of this So as it can neither tell what nor whom to craue As for example Some Parishes with vs doe yeeld for Parsonage Tithes some fiftie chalders of victuall which we may value at fiue hundred pound sterling Such a Lord or Laird forsooth must be Parson by vertue of that Vile Act of Annexation as his Maiestie termeth it Basilicon Doron So Tithes are still made Inheritance but by Gods Law to Leuites by Mans to Lord and Laicks But what and whom now shall the Lords Parson the Leuite craue Surely the Lord-Parson will perhaps giue the Lords Parson a tenth part of the Lords Tithes and this he assigneth him to be leuied of such a tenth part of his flock as they may agree vpon and so the lesse benefit the more credit for he makes the poore Parson halfe an High-Priest and giues him in lieu of Decimam Decimarum DecimaÌ„ And as his Lordship diuideth with him the profits so doth he proportionally his Flock for he receiueth this tenth part but froÌ„ the tenth part of his flock whereas by Pauls doctrine 1. Cor. 9. Galath 6. the Parson is to eat of the milke of his whole flocke And He who is Catechized must make him who Catechiseth partaker of all his goods So such as pay their Tithes to their Pastor hold themselues more properly his Flocke then such as pay him none and yet all pay to the full Is not this a Beggerly Ministery both in meanes and manners If then we will haue Tithes why not as the Lord ordained them They will say by Positiue and Nationall Lawes But such Lawes aâ— first gaue them to holy Church till this Vile Act came If we will haue no Tithes then