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land_n	rent_n	service_n	tenement_n	2,007	5	10.4081	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61092	The larger treatise concerning tithes long since written and promised by Sir Hen. Spelman, Knight ; together with some other tracts of the same authour and a fragment of Sir Francis Bigot, Knight, all touching the same subject ; whereto is annexed an answer to a question ... concerning the settlement or abolition of tithes by the Parliament ... ; wherein also are comprised some animadversions upon a late little pamphlet called The countries plea against tithes ... ; published by Jer. Stephens, B.D. according to the appointment and trust of the author.; Tithes too hot to be touched	Spelman, Henry, Sir, 1564?-1641.; Stephens, Jeremiah, 1591-1665.; Bigod, Francis, Sir, 1508-1537.	1647 (1647)	Wing S4928; Wing S4917_PARTIAL; ESTC R21992	176,285	297

greatest and heaviest service viz. Knights service in Capite But God knowing the heart of man and seeing that man was like those husbandmen in the Gospell which having the possession of the Vineyard forgot their Lord of whom they received it he thought not fit in wisdome to leave the rights and services due unto him in respect of this his seignory and donation unto the mutable construction of Law and Reason but hath expresly declared in his written word in what sort man shall enjoy and hold these his infinite benefits Therefore since our owne reason hath taught us that we owe no lesse unto our earthly benefactors then Homage Fealty some honorary and subsidiary rent for the Lands and tenements we receive of them much more effectually must the same reason teach us that we owe a farre larger proportion of all these unto God of whom besides our essence and creation we have received such innumerable blessings But as ●●d is a Prince full of all royall munificence and bounty so i● he likewise of all abundance riches therefore ●●●●●ther needeth nor requireth anything of all that we possesse as a subsidiary rent wherewith to enrich his coff●rs or support his estate but as an honourary tribute towards the magnifying of his goodnesse and the expressing of our own thankfulnesse This to be short is the sum of all religion Therefore whilst David with admirable strains of divine meditations flieth through the contemplation of all the glorious works of God and of our duty to him in respect thereof he breaketh out in every passage of his Psalmes with variety of acclamations and invitations to stirre us up to glorify God not only inwardly by the spirit but outwardly also in and by and with all worldly things and meanes whatsoever And not knowing how or where to containe himselfe in this his passion of most blessed zeale he runneth at last as he were wild with it and closeth up his Psalter with Psalme upon Psalme six or seven together one upon the neck of another onely to quicken and inforce our sluggish disposition to a worke of so great consequence and necessity It almost carrieth me from my purpose but to returne to my selfe let us see in what way we must glorify God with these externall things that we have thus received from him and that is as before we have shewed in the same steppes that the rules and maximes of his owne law have prescribed viz. First that we shall doe unto him Homage that is true and faithfull service For it is written Him onely shalt thou serve Secondly that we shall be faithfull unto him as becommeth true tenents that is not to adhere to his enemies the world the flesh and the devill as conspiring with them or suffering them to subtract or encroach upon any part of that which belongeth to God our Lord paramount Thirdly that we shall pay duely unto him all rights and duties that belong unto his Seignory for it is written Give unto God that that is Gods And againe Give the Lord the honour due unto his name c. Psal. 29. 1. For all which we must be accomptants at the great Audit and there lies a speciall writ of Praecipe in that case Redde rationem villicationis tuae Give an accompt how thou hast carried thy selfe in this thy businesse that is this his service committed to thee But omitting to handle the first and second of these great Reservations I have undertaken the last viz. de reddendis Dei Deo of ren dring that unto God that is Gods And in this I humbly beseech his blessed hand to be with me and guide me for whose onely sake and honour I have adventured to leave the shore I crept by in my former booke and now as with full sailes to launch forth into the deepe upon so dangerous and uncertaine adventure Amen Of TITHES CAP. I. What things be due unto God THat that is to be rendred unto God for his honour out of temporall things granted by him unto man are by his word declared to be some particular portions of the same things The things granted unto man be of three sorts viz. First the time measured out unto him for this life Secondly the place allotted to him for his habitation Thirdly the benefits and blessings assigned to him for his sustenance Out of every of these God must have his honorary part as by way of reservation and retribution in right of his seignory Let us then see what those parts are and how they grow due unto him Touching the first which is the Time of our life he hath out thereof reserved to himselfe the seaventh part for it is written six dayes shalt thou labour and doe all that thou hast to doe but the seaventh day is the sabbath of the Lord thy God What other time soever we imploy privately and particularly in his worship this must generally be performed and kept both by our selves and our very cattle for if every creature groane with us Rom. 8. 22. it is also just that they rejoyce with us sometime But though God be much wronged in this kind as well as in other his rights yet since it is confessed of all parts to be due unto him by the expresse Canon of his word I will not medle with it any farther only I desire that the abusing of it were severely punished or at least in such sort as the Lawes have appointed CAP. II. The second kind of tribute that we are to render unto God i. a portion of our Land THe second thing that God hath given unto man is a place for his residence and that is the earth in generall and to every nation and family a part thereof in particular The earth hath he given to the children of men Psal. 115. 16. But as he reserved a portion of the time of our life for the celebration of his honour so hath he also reserved a portion out of the place of our residence For in Ezek. 45. he commandeth the children of Israel and in them all the nations of the world that when they come to inhabite the land he giveth them they must divide it into three parts one for the people another for the King but the first for God himselfe God must have Enetiam partem as the Lawyers terme it the part of the eldest or first borne for the tribe of the Levi that is his Priests and Ministers are called to be the first borne of his people Therefore he saith When ye shall divide the Land for inheritance ye shall offer an oblation to the Lord an holy portion of the Land Ezek. 45. And by and by he declareth how it shall be imployed one part to the building of the house of God and the other part for the Priests and Ministers to dwell on And this is no Leviticall precept but an institution of the Law of nature and in performance of the duty that he was tyed unto by this

God pag. 8 Cap. 6 Concerning the revenue and maintenance of the Church in her infancy first in Christs time then in the Apostles in the Churches of Jerusalem Alexandria Rome and Africa pag. 11 Cap. 7 That the service of the Levites was clean altered from the first Institution yet they enjoyed their Tithes pag. 33 § 1. Of Templar Levites § 2. Of Provinciall Levites Cap. 8 The great account made of Priests in the old Law and before pag. 42 Cap. 9 When our Saviour commanded the Disciples should take nothing with them but live of the charges of the faithfull this bound not the Disciples perpetually pag. 44 Cap. 10 That many things in the beginning both of the Law and the Gospel were admitted and omitted for the present or reformed afterward pag. 46 Cap. 11 That upon the reasons alledged and others here ensuing the use of Tithing was omitted in Christs and the Apostles time and these reasons are drawn ab expediente the other à necessitate pag. 51 Cap. 12 That Ministers must have plenty pag. 55 Cap. 13 Not to give lesse then the tenth pag. 57 Cap. 14 The Etymology and definition of Tithes and why a tenth part rather then any other is due pag. 67 Cap. 15 Who shall pay Tithe pag. 76 Cap. 16 Out of what things Tithe is to be paid pag. 79 Cap. 17 That things offered unto God be holy pag. 62 Cap. 18 Tithes must not be contemned because they were used by the Church of Rome pag. 64 Cap. 19 That the Tradition of ancient Fathers and Councels is not lightly to be regarded pag. 86 Cap. 20 Ancient Canons of Councels for payment of Tithes pag. 88 Cap. 21 In what right Tithes are due and first of the Law of Nature pag. 93 Cap. 22 How far forth they be due by the Law of Nature pag. 94 Cap. 23 Tithes in the Law of Nature first considered in Paradise pag. 97 Cap. 24 The time of Nature after the fall pag. 100 Cap. 25 That they are due by the Law of God pag. 104 Cap. 26 That they are due by the Law of Nations pag. 113 Cap. 27 That they are due by the Law of the Land pag. 129 Cap. 28 Tithe is not meerly Leviticall How it is and how not and wherein Iudaicall pag. 139 § 1. An Objection touching Sacrifice First-fruits and Circumcision § 2. Touching the Sabbath day Easter and Pentecost Cap. 29 How Appropriations began pag. 151 § 1. That after the Appropriation the Parsonage still continueth spirituall pag. 157 § 2. That no man properly is capable of an Appropriation but spirituall men pag. 159 § 3. What was granted to the King pag. 161 § 4. Whether Tithes and Appropriations belonged to the Monasteries or not pag. 163 § 5. In what sort they were granted to the King pag. 164 § 6. That the King might not take them pag. 165 § 7. Of the Statute of dissolution that took away Impropriations from the Church pag. 167 § 8. That the King may better hold Impropriations then his Lay Subjects pag. 169 An Apology of the Treatise De non temerandis Ecclesiis An Epistle to M. Rich Carew concerning Tithes A Treatise of Impropriations by Sir Francis Bigot Knight of Yorkshire An Epistle to the Church of Scotland prefixed to the second Edition of the first Treatise printed at Edinburgh Errata addenda IN the Introduction pa. 1. oweth r. onely Pag. 17. quinto r. quinque P. 18. Cities r. Citizens P. 20. Abraham r. Abel P. 67. T●●tum r. totum P. 68. quaestorum r. quaesitorum P. 75. caeduus r. arduus P. 78. guests r. gifts P. 82. N. F. r. ut ff P. 115. peret r. pe●et P. 117. Therumatus r. Therumahs P. 166. even christian r. emne christen Some places and quotations are defective in the originall and could not easily be supplied which the Reader may please to excuse till further search can be made In the catalogue of Benefactors and Restorers of Impropriations there is omitted among others The Right honourable Lo Scudamore Viscount Slego who hath very piously restored much to some Vicarages in Herefordshire whereof yet I cannot relate particulars fully Dr Fell the worthy Dean of Christ-Church in Oxon with the consent of the Prebendaries hath for his short time since he was Dean been very carefull and pious in this kind besides great reparations of the decayed and imperfect buildings and other necessaries of the colledge in renuing and granting Leases to the Tenants of Impropriations he hath reserved a good increase of maintenance to the incumbent Ministers in divers places and hath put things into a course for the like increase in other Vicarages as Leases shall happen to be renewed And much more might have been done if King Hen. 8. had not taken away the goodly Lands provided for that colledge by Wolsey giving Impropriations for them by which exchange he was a great gainer New Colledge Magdalen Coll and Queens Coll have done the like upon their Impropriations and some others have made augmentations also whereof the particulars shall appear hereafter upon perfect information The Introduction GOD hath created all things for his glory and must be glorified by them all in generall and by every of them in particular The celebration of this his glory he hath committed in heaven to the Angels in Earth unto Man Yea the devils declare his glory and Hell it selfe roareth it forth For this purpose he hath assigned unto man the circuit of the whole earth to be the stage of this Action and the place of his habitation whilst it is in hand He hath delivered unto him the wealth and furniture thereof to be the materials for performing of it and the meanes of his maintenance in the meane season And lest he should want leisure and opportunity sufficient for so great a busines he hath commanded the heavens themselves the Sunne the Moone the Starres yea the whole frame of Nature to attend upon him to apply their sweet influence unto him to assist him in all his indeavours and to measure him out a large portion of time and life for the full accomplishing of this right noble most glorious Vocation It is a rule in Philosophy that Beneficium requirit officium And we are taught by the law of nature that he which receiveth a benefit oweth to his benefactor Honour Faith and Service according to the proportion of the benefit received Vpon this rule was the ancient law not onely of England but of other Nations also grounded that compelled every man that had Lands or tenements of the gift of another to hold them of his Donor and to doe him fealty and service for them that is to faithfull unto him and to yeeld him some kind of vassallage though no such matter were once mentioned betweene them Yea at this day if the King give Lands to any man without expressing a tenure the Donee shall not only hold them of him but he shall hold them by the

of Scripture mentioning tithes is the 28. Gen. ver the last Jacob going upon his adventure voweth that if God will be with him in his journey and give him meat and cloth and so that he return safe then saith he the Lord shall be my God and this stone which I here set up as a pillar shall be Gods house and of all that thou shalt give me will I give the tenth unto thee Romulus made the like vow for building the Temple to Jupiter Feretrius upon Mount Palatine Tatius and Tarquinius upon Tarpeius William the Conquerour for Battail Abbey But Hemmingius cannot say that Jacob did it by their example for they lived too too long after him I think rather that the law of nature and reason taught all Nations to render honour thanks and service unto God and that the children of God being more illuminate in the true course thereof then the Heathen by the light of reason could be first began the precedent and that then the Heathen dwelling round about them apprehended and dispersed it for the use of paying tithes even in those first ages of the world was generall as hereafter shall appear But Iacob doth not here bargain and condition with God that if God will doe thus and thus that then he shall be his God and that he will build him an house and pay him tithe and otherwise not but he alledgeth it as shewing by this means he shall bee the better enabled to perform those debts and duties that he oweth unto God and will therefore doe it the more readily The actions and answers of the Sages are in all Laws a law to their posterity Iustinian the Emperour doth therefore make them a part of the Civill Law The common Lawyers doe so alledge them and the Law of the holy Church hath always so received allowed them And though Saint Augustine saith that the examples of the righteous are not set forth unto us that thereby we should be justified yet he addeth further that they are set forth to the end that we by imitating them may know our selves to be justified by him that justifieth them Why then should we now call tithes in question since we find them to be paid and confirmed by two such great Sages and Patriarchs Abraham Iacob Yea their payment practised generally by all the Nations of the world for 3000. years at least never abrogated by any Law but confirmed also by all the Fathers and Doctors of the Church and not impugned by a single Author as far as I can find during all the time I speak of Well It will be said that all this is nothing if the Word of God commandeth it not for every thing must be weighed and valued by the shekel of the Sanctuary Lev. 27. 25. They may by the same reason take away our Churches for I finde not in all the Bible any Text wherein it is commanded that we should build us Churches neither did the Christians either in the Apostles time nor 100. yeares after build themselves Churches like these of ours but contented themselves at first to meet in houses which thereupon were called aedes sacrae And to shew that they were commanded by the Leviticall Law will not serve our turn for it will be said the Statute of repeal even the two words spoken by our Saviour upon the Crosse Consummatum est Iohn 19. 30. clearly abrogated that Law but it is to be well examined how far this repeal extendeth for though the letter of it be taken away yet the spirituall sense thereof remaineth for Ierome saith that almost every syllable thereof breatheth forth an heavenly sacrament Saint Augustine saith the Christians doe keep it spiritually so that if tithe be not given in the tenth according to the Leviticall Institution yet the spirituall meaning of providing for the Clergy our Levites remaineth But with the precepts of the Leviticall and Ceremoniall Laws divers rules of the Morall Law are also mingled as the Laws against Witches Userers Oppressors c. the Laws that command us to lend to our brother without interest and to sanctifie the Sabbath for though the Institution of the Sabbath be changed yet the spirituall observation remaineth and that not onely in the manner of sanctifying it but as touching the time also even the seventh day Notwithstanding I find not that the Apostles commanded us to change it but because they did change it we take their practice to be as a Law unto us yet though they changed the time they altered not the number that is the seventh day I will then reason that God hath as good right to our goods of the world as to the days of our life and that a part of them belong unto him as well as the other And the action of Abraham and Jacob may as well be a precedent to us for the one in what proportion we are to render them as that of the Apostles in the other for both of them were out of the Law the one after it the other before it And why may not the limitation of the day appointed to the Lord for his Sabbath be altered and changed as well as the portion appointed to him for the tenth You will say the seventh day was not due to him by the law of nature for then Abraham and the Fathers should have kept it before the Law given but it held the fittest analogy to that naturall duty that we owe to the service of God and therefore when that portion of time was once particularly chosen by God for his service by reason himself had commanded it under the Law the Apostles after the Law was abolished retained it in the Gospel And so since the number of the tenth was both given to God before the Law and required by him in the time of the Law being also most consonant to all other respects great reason it is to hold it in the age of the Gospel Yet with this difference that in the old Law the Sabbath was the last part of the seven days and in the Gospel it is the first because our Saviour rose from the dead the first day of the week and not the seventh God is our Lord and we owe him both rent and service our service is appointed to bee due every seventh day our rent to be the tenth part of our encrease He dealeth not like the hard Landlords that will have their rent though their Tenants bee losers by their Land but he requireth nothing save out of their gain and but the tenth part thereof onely These two retributions of rendring him the seventh day of our life and the tenth part of our goods are a plain demonstration to us of our spirituall and temporall duty towards God Spiritually in keeping the Sabbath and temporally in payment of tithes that is in providing for his Ministry and them in necessity the one being the image of our faith the other of our works for seven

will deny but both are necessary and therefore let them also say whether they be ex Jure divino I mean Churches and Priests before the Law and Gospel CAP. VI. Concerning the Revenue and maintenance of the Church in her infancy first in Christs time then in the Apostles by a communion of all things and submitting all to the Apostles as in the Churches of Jerusalem Alexandria Rome and Africa How the Clergy had their allowance given them weekly or monethly per sportulas in baskets De jure sportularum concerning those baskets and the manner of them When Lands were first given The Church goods distributed by the Bishops and Officers under them The liberality of Constantine and other Emperors The piety and charity of the Clergy in spending their goods and means VVHilest the Church was in her foundation shee had no other maintenance then the poor private purse of our Saviour supported onely by the almes and contribution of his poor Disciples and followers for as himself had no house to live in so had he no rents to live on being therefore often in want he was constrained sometimes to use the power of his Godhead to supply the necessities of his Manhood and to call the fish of the sea to aid him with money miraculously Mat. 17. 27. while the beasts of the Land withheld their devotion from him unnaturally but whatsoever it was that his Godhead blessed his Manhood withall he divided it as appeareth in the Gospel of Saint John 13. 29. into two parts one for the sustenance of his family the other for relief of the poor Touching the part assigned to his family it was not curious nor superfluous no not at the great feast of Easter when others were so sumptuous and profuse his rule was then to buy the things they had need of And touching the provision of his house at other times we have twice an Inventory taken of it once in Matth. 14. 17. where it was found to be but five loaves and two fishes yea barly loaves another time Mat. 15. 34. but seven loaves and a few little fishes for himself and his whole houshold twelve Apostles in ordinary besides some servants and a multitude of Disciples hanging upon him extraordinarily All the beasts of the forest were his and so were the cattell upon a thousand hils yet read we not that he once killed so much as a Calfe for the provision of his family for flesh could not be had but for money and money going always low with him he used such kinde of victuals especially as might always be supplyed unto him by the industry of his Disciples from the common storehouse of nature the sea without being beholding or burdensome to any man In this frugality lived our Saviour touching his houshold expence that there might be the greater remanet for the poor and from this modell of the Church in his poor family was the great frame of the Universall Church first devised as well for raising as disposing of her Revenues the means of raising them from the oblations and devotion of the people the manner of employment of them for the necessity onely of the Minister and poor Thus much doth Augustine also declare upon the place alledged out of Saint John Tractat. 62. Habebat Dominus loculos c. Our Lord had his treasury or bagge wherein he kept the things that were offered by the faithfull and did distribute them to his family and such other as had need then first was the form of Church government instituted The Apostles following our Saviour exactly would not be rich servants of a poor master nor owners of any thing when their Lord himself possessed nothing holding it therefore not fit for them aut in imis consistere sed nec in mediis they reached at the highest garland of per●ection and because their master had said Let him that will be perfect sell all that he hath and give to the poor whatsoever was their own and whatsoever was given them by others they cast it all into the common treasury disposing it by their masters example to two uses onely Hospitality and Alms or works of charity in their hospitality they provided for the whole family of the Church then living with them at Jerusalem out of which arose the great businesse of serving the Tables spoken of in the Acts all of them jointly caring for every man in particular and every man particularly applying himself to support the generall Their alms and part assigned to them in necessity they dispersed fully and faithfully not onely to the poor of their own Town City or Countrey but wheresoever through the world the members of Christ had need And so carefull they were in employing these things to the highest benefit and honour of the church that Paul chused rather to live in want and earn his sustenance with his fingers then to diminish this blessed portion by taking his due share out of it Yea the only thing that the Apostles gave so precisely in charge one unto the other was in every passage that they should remember the poor Gal. 2. 10. Act. 11. 36. 2 Cor. 9. 3. as the bowels of Christ the darlings of the Church and those whom God especially had chosen to be rich in faith and heirs of the kingdome Jam. 2. 5. With this mortar I mean this blessed theologicall work of charity which S. Paul so highly extolleth above all other did our Saviour lay the first stones in the foundation of his Church and with it to hold uniformity did the Apostles build the second course commending the pattern to be for ever after pursued throughout all ages for whatsoever is built without it is like stones laid without mortar which cannot therefore couple together and grow into an holy Temple in the Lord as is required Eph. 2. 21. In the succeeding Church founded by Saint Mark the Disciple of Saint Peter at Alexandria in Egypt the same rule used before by the Apostles at Jerusalem was so precisely established that he thereby drew all Christians to follow his example insomuch that Philo Judaeus a famous Author of that time reporteth that not onely there but in many other Provinces the Christians lived together in societies and he calleth even then their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monasteries saying that none among them possessed any thing to his private use no man was rich no man poor but all divided their substance to them in necessity disposing themselves wholly to Prayer singing of Psalms to matter of doctrine and to temperance Come lower down Dionysius Corinthius in an Epistle to Soter Bishop of Rome in the year of Christ 170. congratulateth with him that the Church of Rome still continued her ancient use in dispersing her goods in works of charity It is now growne to be an ancient custome with you to bestow many benefits upon all the brethren of the Church and to send maintenance to the Churches in

Law of the Land did anciently reckon those parts For though the whole Fish Royall belongs to the King yet Bracton saith it sufficeth if he have the head and the tail for that in those parts the whole is implied and consequently when we give God the tithe or tenth part we put him in possession of all yea we put the nine parts remaining into his protection for the number of ten in like respect implieth the whole as Philo Judaeus discourseth it And so also doth Saint Augustine expound it and therefore thinketh that by the 10. horns in Daniel is meant the whole succession of Kings in the Roman Empire The same Father yet further saith that the number of 10. signifieth the Law of God Quia in decem praeceptis lex data est And in another place Denarius legem significat undenarius peccatum quia transgressio est denarii 1. The number of 10. signifieth the Law and for that the number of 11. exceedeth it the number of 11. signifieth sin Therefore because God hateth sin and hath made the number of 10. to be as it were the number of perfection and righteousnesse for so likewise doth Saint Augustine tearm it when he requires the number of 10. of us it puts us in mind that he requireth also the fulfilling of his Laws and the keeping of his Commandements That God accepted the tithe or tenth as and for the whole of that whereof it is yeelded is apparent by Gods own exposition for when he had reserved it to himself as his rent out of the Land of Can●an given by him to the children of Israel and assigned that rent over to the Levites for their maintenance yet out of that assignment he reserved also a ●ithe or tenth part to be laid up in the chambers of the treasure house to be offered to himself as it were thereby to hold his possession and to keep seism of his inheritance which in the 18. of Num. 20. is called an heave-offering and this very heave-offering which was as I say but the tenth part of the tenth that is the 100. part of the whole was accepted and taken by God as the full seisin and satisfaction for the whole therefore he biddeth Moses say to the Levites Your heave-offering shall be reckoned unto you as the corn of the barn or as the abundance of the wine-presse that is the tithe that you are to give though it be the hundreth part yet I will accept of it as if it were all the corn of your barn and of your fields and as the whole profits even as the abundance of your Vineyards In like manner also doth he accept the fat of such offerings in the 29. v. to shew unto us that since all is his he will have perpetuall seisin of the whole and will not be disinherited of the least part Doubtlesse he is well pleased with this tenth part for when he threatned the destruction of the Land by Isaiah he concludeth yet there shall be a tenth part remaining as to replenish it again and as holy seed Isa. 6. 13. he will save his own part We have received all things of the fulnesse of God therefore out of our fulnesse it is fit that we render something back unto him not by way of reward but in honour of him This number is also said to be the number of fulnesse and to signifie the greatest things wherein as numbers have their secreta and latebras to use Saint Augustines words so hath this number above all other a peculiar secret and blessing given unto it as if God had marked it for himself for as God in Hezekiah's time blessed the offerings and tithes in abundance so it seemeth the word abundance plenitudinem Exod. 22. 29. is used for the tithe and first-fruits and it hath of old been observed that in naturall things the tenth is usually the fullest and the greatest the tenth floud and the tenth egge Festus and many other Authors doe affirm it and to that purpose Ovid saith Vastiùs insurgens decimae ruit impetus undae i. e. The whole force of the tenth floud wave or billow rising up more hugely then all the rest rushed into the the ship And Valer. Flaccus tearmeth it Decimae tumor coeduus undae the high swelling of the tenth wave so likewise is it noted by Silius Ital. Lucan Seneca And this observation amongst the Ancients hath been so notorious and remarkable that they commonly used the word tenth in Latine decimus decumanus decimanus to expresse the greatest things therefore in the division of their fields they called the greatest extent decumanum limitem the greatest or chief gate in their Camp decumanam portam the greatest shields decumana scuta and so likewise decumanos fluctus and decumanaova decumanū acipenserem upon the like reason they used the word decimare exdecimare for to choose and cull out the choice and principall things as Perrot reporteth And because in the procreation of men and many other living creatures the number of 10. is most happy and effectuall as the tenth month in some and the tenth week in others the Romanes admired the secret vertues of this number so superstitiously as they canonized it among their gods by the name of Decuma as you may read in Tertullian Gellius and many other And for this cause Romulus closed up the year in the compasse of ten months as the time of fulnesse and perfection I will prosecute the mysteries of this number no further but conclude with Philo Judaeus that he that should run into the Mathematicall powers and observations thereof hath work enough for a large Volume De ratione decimarum denario numero pluribus agit Philo lib. de congress quaer ernd gratia X Exprimit antiquis haec Christum littera scriptis Exprimit partem quam petit ille sacram Ergo citus Christi quae sunt dato munera Christo. Caesaris accipiat Caesar uterque suum This X of old exprest Christs holy name And eke the sacred Tenth which he doth claime Give then to Christ what 's Christs without delay Give Caesar Caesar's due and both their pay CAP. XV. Who shall pay Tithe THe Laws and Commandements of God are commonly given in the second person singular as thou shalt love the Lord thy God thou shalt not steal And so here thou shalt not keep back thine abundance that is thy first-fruits and tithes and thou shalt give the tithe of all thy encrease c. a Pronoun of particularity thou for the Adjectives of universality Nullus Omnis as if he should say None or no man shall keep back his abundance And all men shall give the tithe of all the encrease For it is an axiome in Logick that Indefinitum aequipollet universali Indefinite propositions are equivalent with universall And so every man must pay tithe Every man saith Saint Augustine Quia omnia Dei sunt per