unworthy of answer Yet being certified by the friend that brought it that it passed from hand to hand amongst many of our Gentrie in these Northern parts and that with so great approbation that some of them were resolved to have it printed at Amsterdam the most proper place to bring forth such a birth I thought it would not be altogether unnecessarie to adde this briefe answer by way of Appendix to my former discourse that so if it came to any of these Gentlemens hands seeing both the weakenesse and the wickednesse of their so much admired and adored Idoll they might reforme their errour and embrace the truth The summe of which discourse I have drawne into these five following heads the residue being not worth the answering or already answered in the former part of this Book ARGVMENTVM I. MOses in the book of Genesis sets downe no Law of Priesthood or tithing of force with Gods people in those dayes therefore the instances of Melchisedeck and Iacob brought to proove the divine right of tithes proove nothing in this question that they were of generall and necessary use in those times First we say that the Church of God was then contained Respon 1. in one or a very few families so that there was no necessitie of a generall Law either of Priesthood or tithes the eldest in the familie being as a Priest to the rest Secondly God taught not his Patriarchs lege scriptà as 2 he did his Church afterward but specials instinctis by speciall revelation and instinct which to them was instar legis supra legem as sure and strongly binding as any written law God himselfe being their Priest revealing himselfe his will by dreams and visions and immediately blessing his Church as after he did by his Priests and Prophets Vrim and Thummim under the Laws and by his Apostles Evangelists and Pastors now under the Gospel Thirdly hee that hath but halfe an eye may perceive 3 that Moses in his book of Genesis doth not write an exact continued story of all things as he doth in his other books but onely so much as may shew the continued successe of Gods Church from family to family untill such time as God established a Nationall church visible to the eye of the world together with some other occurrences as were worthy the knowledge of Gods Saints either to be imitated or avoyded in all succeeding ages so that if there had been mention made of tithes payd but once in that story it had been sufficient premises to have drawne a necessary conclusion for the generall practise of those times But to have two such remarkable examples the one of Abraham the father of the faithfull the Iewes not onely after the flesh but after the spirit the Church Evangelicall paying tithes not to a Legall Priest but to Melchisedeck the Typicall Priest of the New Testament the other of Iacob the head of Israels family and the Iewish Church after the flesh in whose family the visible Nationall church of the Iewes was first founded and established vowing the tenth of his estate to God the then immediate Priest of his Church These two instances I say of Abraham and Iacob rendring to God by way of thankfulnesse for his blessings not an eighth ninth eleventh or twelfth but in a quota of tenth the same quota beeing established afterward by God so soon as ever he setled a Church and Priesthood are sufficient to enforce the generall practise not onely for those times but for all succeding times so long as God should continue a Church or Priesthood or at least till he should prescribe some new law to the contrary But against these instances he makes many exceptions First against the practise of Melchisedeck he alleadgeth Object that this Melchisedeck was Christ himselfe appearing in the forme and shape of a man and blessing Abraham First both David and Paul crosse this assertion who Solut. 1. make Melchisedeck a type of Christ PSAL. 110. and HEB. 7. unlesse we will make Christ a type of himselfe Secondly say we should graunt this what would then Solut. 2. follow but that Christ beeing the everlasting Bishop of our soules the same yesterday to day and for ever upon whose Priesthood all other Priesthoods have sole dependance of whom all other Priests are either types or to whom they are substitutes blessing Abraham receiveing tithes in lieu thereof in the person office and order of Priesthood and that before the Law established must needs inferre the payment of tithes in their quotá to Christ and his Priests throughout all generations Yea to have a Priest no sooner named in the book of God but tithes to him paid doth so necessarily conjoyne them that none but he that will make himselfe a professed enemie to Christ and his Priests can disjoyne them But we reade that the Egyptians had Priests who received Object no tithes therefore Priests and tithes are not relata so necessarily conjoyned How prooves he this assertion Wee finde mention onely of their lands allowance made by the King in the time of famine therefore they had no tithes Martin Mar-prelate to a haire Why should not Moses his mentioning tithes payd by Solut. Abraham and vowed by Iacob as well proove the affirmative for the practise of Gods Church and people for the payment of Tithes or what hath Baal and his service to doe with God and his service I have read that the heathen have been Apes to Gods people for the manner of divine worship but never that the Saints were to be regulated by the heathen But to shape an answer to the objection why may not I say that the King of Egypt receiving a fifth part of all increase of his land included in that fifth the Priests tenth maintaining them in the time of dearth out of his owne store By which meanes hee did not onely take from the Priests the envy of the people but maintained them theirs better then otherwayes their lands tithes would have done Sure I am that many a Minister in these dayes who hath a competent living in time of plenty would be glad the King would take the like care for him in time of scarcity all that he can say against me is but a non est scriptum Moses writes not so much howsoever sure I am there is a scriptum est first against his sacriledge for when the King bought all the land of his people hee bought not the Priests land secondly against his contributary competency for the Egyptian Priests lived not of the contribution of the people but had lands of their owne and when those lands were not able to releive them the King left them not to the mercy of the people but maintained them out of his owne store Against the practise of Iacob hee thus reasons Vowes Object are to bee made onely of things indifferent such things as are in our power to doe or not to doe but Iacob vowed tithes therefore the
was a Greeke custome to consecrate the tithes of their abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods in generall without exception or limitation either â—â—â— de aâ—â— Iâ—r Civ Rom. â—â—m 〈◊〉 〈…〉 of things or persons by whom or to whom as generall every whit as Festus And the same Deities as Catolus Sigorius hath well observed beeing worshipped amongst the Romanes which were amongst the Grecians and the Romanes no whit inferiour in superstitious pietie to the Grecians it is not likely but as they devoted themselves to their Gods so they worshipped them with the selfe same worship and payd them tithe as fully as the Grecians Many other particulars might bee alledged out of heathen stories to inforce this point as how those who gave not of their increase were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreligious people not serving God without piety who never escaped punishment for their Atheisme yea wee shall read of many fearefull judgements that fell upon such persons who were negligent in the performance of this duty to the Gods But I referre the Reader to Mr. Mountague and Mr. Seldens owne history where you shall finde sufficient in this kinde And the reason of these strange punishments inflicted upon those that robbed the heathen Gods is well given by Lactantius God saith he punished this Instit 2. c. 4. sinne of sacriledge among the heathens because though hee cared not for an injurie done to an Idol yet he would make men afraid of withdrawing any thing from him whome they in their blinde judgement tooke for the true God But to passe from these instances and come to the answering of such objections as are brought against the necessity of performing of what Iacob here vowes The first objection is made against the necessitie of the place of Gods worship the second against the payment of tithes The first is this God is present in all places and hath not Christ taught us that God dwells not in temples made with hands but wheresoever two or three are gathered together in his name there will he be in the miâ—st of them To what end and purpose then need wee build Churches and Chappels for Gods worship to bee performed in First wee confesse that of the Schoole to be most infallibly true that enter praesenter Deuâ— hic ubique potenter all things are commanded by Gods power all things are open to his sight all things are filled with his presence hee is present in heaven by his glorious Majestie chearing and blessing his glorious Saints and Angels he is present in hell by his power and justice punishing the wicked sinners and devils he is present in all the world feeding ordering all both good and bad by his providence yet suscepimus Deus miserecordiam Psal 4. 9. tuam in medio templitus his Church his Sanctuary that is his Curia Gratiae his gratious court of mercie therin after a more diverse way and therein after a more speciall manner is he present to and with his Saints upon earth then in all other places whatsoever Againe true it is that Deus non habitat templis manufactis God is not circumscribed within Temples made with hands but ubicunque wheresover men are met together in his name he will heare and answer them yet at Ierusalem is his Sanctuary Psal 7â— at Salem is his Tabernacle that is the place which hee hath chosen for himselfe wherein to put his name that is the place whereunto the people shall resort to worship him not only to oster their sacrifices and prayers to obtaine his blessings but to praise him for his benefits received from him Neither let any man object and say non nunc ut olim this was true of the materiall Temple and Tabernacle before Christ his comming but not so now for God hath not left his Church he hath not forsaken his Sanctuary but as Christ himselfe on earth honoured the Temple and the Synagogues with his presence and preaching and as the Saintes of God since and that no doubt by the direction of Gods Spirit have erected and dedicated places to and for his speciall worship so is God in a speciall manner present in them more then in others nay as wee have a common saying of the winâ—e that if there bee any stirring it is most evident about the Church so if there bee any slatus spiritús If God bee any where present as hee is every where hee is specially present to and with his Saints at such time as they are assembled together in his Church and Temple to heare his holy word to receive his blessed Sacraments by prayers and prayses to worship him for his blessings Thus howsoever the erecting of Churches c. are not necessary necessitate absoluta because in time of persecution omnis locus est Deo sacer all places are his bee it in house or fielâ— where his Saints are assembled yet are they necessary necessitate conditionata when wee may enjoy them wee must provide them and beeing provided honour and reverence them even as the house of God his holy Sanctuary The second objection is made against the Ministers maintenance and that not in generall for there is none so impiously sacrilegious that will denie at least in words the necessity thereof but the question is about the rule of proportion and law whereby they are due to God and from him to his Ministers whether by the Divine Morall law of God or by vertue of humane lawes and Ecclesiasticall constitutions whether secundum totam a proportion answerable to the Leviticall Priesthood or whether secundum quotam in the same full due kinde as they were paid to the Leviticall Priesthood The adversaâ—ies of God and his tithes hold and maintaine the law for tithes abrogate as Iudiciall and Ceremoniall and so the paiment in that quota to be voide and the law for paiment onely Civill and humane For answer hereof wee confesse that if they speake of the maintenance of the Leviticall Priesthood in generall we deny not but there were some things in their quota partly Ceremoniall partly Iudiciall and so to us are now abrogate such were their primitiae taken in the strict sense their partâ— of sacrifices their speciall particular Cities their haâ—ing their tithes gathered and brought home at the costs and charges of the owners their parts and portions in the second annuall tithe and in the tithe of every third yeare but for the first tithe which is the tithe called the tiâ—he of inheritance that is the tithe of all increase nine parts dâ—ely and truely deducted which was given by God to thâ— Priests and Levites to say this is abrogate as being a Ceremoniall or Iudiciall law tying men to the paiment thereof during onely the time of the Leviticall Priesthood and continuance of the Iewish Politie is most false and erroneous And that I speake no more then I shal be able to proove I will lay downe three Conclusions First that
the law for paiment of the tithe was not simply Ceremoniall or Iudiciall binding the paiment onely to the Iewish Priesthood Secondly that the tenth is that proportion which is simply due unto Gods worship and service Thirdly that the paiment of tithes for the quâ—ta is a Divine Morall law yet standing in force to binde all Christians to pay them unto the Evangelicall Priesthood That the law for paiment of tithes was never simply Ceremoniall c. is thus prooved If the law binding to pay the tenth for the quota were barely Ceremoniall or Iudiciall then were tithes onely due to the Leviticall Priesthood but the tenth was not onely due to the Leviticall Priesthood ergò c. The consequent of the maâ—or is undeniable the minor is thus prooved That which of due was paid to another Priesthood and that by the Leviticall Priesthood was not onely proper and due unto them but tithes were paide by the Leviticall Priesthood of due to another even to him that was the type of the Evangelicall Priesthood therefore not due onely to the Levites The minor is thus prooved That which was paid by Abraham to Melchisedeck was paid by the Levites to another Priesthood but tithes were paid by Abraham to Melchisedeck ergò c. This argument Paul urgeth Hebr. 7. where comparing the Priesthood of Christ with Aarons he makes this one argument to proove Christ his Priesthood the greater in that Levi in Abraham paid tithes unto Mâ—lchisedeck who was thâ— Typicall Priest of the New Testament Whereas the Historian objects that Abrâ—ham paid tithes onely of the spoyles of warre not of all his substance the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the tithe of such spoyles First I answer that both the text of Genesis Chap. 14. 20. and HEBR. 7. 2. speake in generall tearmes that Abraham gave tithes of all and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie onely the spoyles of warre the Tithes-Histoâ—ian is not aâ— aâ—y agâ—â—ement with himselfe neither indeed can he bee the word bearing a larger signification and therefore I will not stand to aâ—â—wer it But say we should graunt that at this time when Abraham met Mâ—lâ—hise deck he gave the tithe onely of the spoyle of warre yet that infringeth not but at other times hee paid tithes of all And that may appeare first by the emphasis of the Apostle Hebr. 7. 4. where he speakes of the paiment of these tithes of the spoyles as of a greater and more eminent action then the paying of ordinary tithes of his ground saying Now consider how great this man was unto whom the Patriarch gave the tenth not onely of his ordinary substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the tenth of the spoiles Neither will that allegation suffice that is made by Mâ— Cartwright in his Annotations upon the Rhemes Testament that the paiment of tithes was a ceremoniall thing whereby was signified that wee in a tenth offered to Christ doe declare that all we have is his For first if he meane particularly of Abrahams action then Abraham diâ— it either with warrantiâ— or without if with warrantie then was there some law commanding tithes before Mosâ—s if without warrantiâ— then noâ— lawfull and so not commendable and so coâ—sequently not a fit type to signific the duty of the faithfull to Christ Sâ—condâ—y the Apostle in that place bringes not in Abraham paying tithes in the person of all the faithfull but in the person of Levi though true it be that all paid in Abraham Thirdly if it was as we denie not a ceremoniall rite signifying and declaring the dutie of all the faithfull to Christ then it should appeare to be the first quota and proportion whereby to testifie and declare our subjection thankefâ—lnâ—s and obedience And then I aske what wrong hath Christ dâ—ne us under the Gospâ—l that we should not still testifie our obedience and thankfulnes in and by paying at least the same proportion seeing we are not onely the faithfull children of Abraham and have no law for bidding but all enforcing the same duty And here by the way observe with mee two other passages in those Annotations upon the aforenamed place The first is a relation of Possidoniâ—s in the life of Saint Aug in Ser. de temp 2â—9 In Dom. 12 post Trinit Hom. 4â— inter 50 Ser. in Psal 146. Augustine wherein hâ—â— would make Saint Augustine an enemie to the custoâ—e of paying tithes in the quota direâ—â—ly against his owne peremptoâ—y assertion in all his Tractaâ—â—s The second is a misconstruing of Saint Ierome noâ— only against his generall text but the sense râ—les of Gâ—aÌ„mer for whereas â— Ierome inveighing against the covetousnes and licentiousnes of the Cleargie in those times thus concludes Si quasi Levita sacerdos vivo de decimiâ— alâ—ari Ad Nepot de vit â—ler 〈◊〉 iens altaris oblatione susâ—â—â—tor habens victum vestitum his câ—nâ—enâ—us ero which in râ—ght English is that so long as I live as a Levite and Priest upon tithes or other offerings due to chose that serve at the altar I will rest my selfe contented though it onely suffice for food and raiment iâ—tâ—mâ—ting that as long as he lived upon Goâ—s allowance it should suâ—fice were it never so small assuring himselfe oâ— Goâ—s â—lâ—sâ—ing in and upon his owne ordinance There the construction of Saint Ieromes minde is this That if lesse then a tenth will finde him things necessary for his honest maintenance Ierome will not stand upon a title of tithes 2. The trâ—th of this may appeare in the practise of Iacob in this vowe for Iacob vowes not this of paying tithes de novo as a worke not formerly done no more then he doth the other that the Lord shall bee his God but he vowes that which according to the auncient lawe of God and practise of his fathers he was to performe when God should bestowe these blessings upon him only by this vowe he bindes himselfe to a more strict carefull performance of what he ought it being lawfull to make vowes not onely in things indifferent but in things necessary and commanded The second thing which I propounded to proove was that the tenth even for the quota is the certaine rule of proportion due unto the Ministers of God which serve at the altar and which without sacriledge cannot bee detayned from them the which I thus proove That for which we have the precept of God by authority of his word in time commanding the practise of all people in all places and that in all ages and that of duty Vox populi 〈◊〉 〈◊〉 〈◊〉 eâ—â— vox 〈…〉 Cic. 〈◊〉 1. readily performing for the maintenance of Gods worship that must necessarily bee the rule for the practise of all men nor may it be altered till we have precept to the contrary but of this nature hath beene the practise for the payment of tithes therefore c. By all ages I
understand 1. Before the laws as in the example of Abraham and Iacob 2. Vnder the lawe where we have both precept and practise 3. In time of the Gospel when and where the Gospel hath beene knowne and embraced By all persons I understand both faithfull and insidels testimonies whereof you have heard already By all places I understand 1. the severall and particular Kingdomes of Christendome not some one or fewe but all 2. not some heathen as the Romanes alone or Grecian only but both nay all whosoever are recorded to acknowledge a Deity or at least we read of none that did not with out punishment Quis enim aesos impune putarit esse Deos But against this argument there are brought diverse instances first against the practise of the heathen secondly against the practise of the Church of God For the heathen these objections are made 1. They had no compulsary law to compell them 2. They paide not necessarily Seld. pag. 28 but arbitrarily 3. They paid not annually nor of all things not to all Deities nor by all men For answer of all which in a word first what needed they any law to compell them when as they were a law to themselves drawne thereunto either by the law of nature more forceable then any humane law or else by traditionall custome from the practise of their forefathers which to us is above all and to them was alwaies in the nature and force of a law they not having alwaies their lawes written as we now further then in the customary practise of the country Secondly for the making of lawes for the paiment of tithes they well could not in that they paid tithes to severall Deities so that to have made a law for one had beene to draw the envy of another Deitie upon them As for the second that they paid them not upon necessitie but voluntarily we shall finde the contrary confessed by the Tithes-Historian pag. 31. where recording the vow of Cypselus of Corinth he saith that Cypselus had speciall regard to the tenth part of the goods of the Citizens as competent to a Deitie and in the same page relateing out of Herodotus the practise of Cyrus tells us that Cyrus being admonished of Croesus would not have the goods of the Lydians ransact by the souldiers because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were necessarily to be tithed to Iupiter and that not only as a vow but as a custome otherwise as Mr. Mountague observeth it would have beene a poore argument to have made the souldiers desist from their right in the spoile And as for annuall paiment he confesseth pag. 30. that it was a custome to bring unto Apollo yearly first fruits in tenths and a little before speaking of the Syphnians he saith that they gave yearely the tithes of their mines which they found in the Isle And Mr. Mountague further Pag. 493. addeth that when covetousnes made them leave paying that tribute of tithes the sea brake in among them and swallowed up those mines a just vengeance of God upon detainers of divine right by dishonouring God to loose all And in the last place where he averreth all paid not nor of all things nor to all Deities let him or any shew as much in the negative as wee have shewed in the affirmative and we will yeeld the bucklers and yet I see no reason why the proofe of a negative after the affirmative prooved should stand good against Gods right that will not stand good against an earthly Kings no not against the right of a private person But graunt that all this were true that is alledged that they paid not yearely nor of all things c. Were they not heathen in whome the light of nature being darkened might faile in the perfect performāce of such things as nature required Certainly if we faile having a greater light in the performance not onely of this duty but of things of greatest moment especially when gaine and profit come in our way let us not expect perfection from them though in naturall things howsoever what they did prooves the truth of my former conclusion in that they paid neither an eighth ninth eleventh or twelfth but alwaies a strict tenth or at least nomine decima demonstrating thereby the tenth to be due de jure howsoever they failed de fallo to pay it in the full proportion or quota The reasons brought to infringe the practise of tithes under the Gospel are two both taken from matter of fact The first is the practise of the primitive Church in the daies of the Apostles who neither received tithes nor challenged them together with the setling of the paiment of tithes in all particular countries where the Gospel hath been received which paiments have been setled according to the particular lawes customes of particular countries First for answer we say that a facto ad jus non valet consequentia it was not done thus and thus and therefore it ought not to have been otherwise is no good consequence either in Logicke or Lawe much lesse in Divinitie Secondly the Church in those times of the Apostles and many yeares after was not setled but was in great persecution and so not a fit time for Ministers to be forward in urgeing that question least as Saint Paul spake of himselfe they should have seemed to have sought theirs more then them And to reason thus we may as well say that the Israelites paid no tithes in the wildernes nor in their captivities therefore they were not due at any time Thirdly those that were not converted paid according to their auncient customes unto their Idoll-Gods those that were willingly brought all and laid them at the Apostles feete but the Church was no sooner setled but tithes were demaunded and readily by way of thankefulnes to God paid when and where the Gospel was from time to time received and embraced as the particular graunts specified by Mr. Selden himselfe will sufficiently witnesse The second reason opposing the practise for the times of the Gospel is grounded upon the doctrine of the Schoolmen and practise of the Church first set abroach by Alexander Seld. p. 158. Hales Their doctrine was that tithes for the quota are not due now in the time of the Gospel either by the Morall lawe or the lawe of Nature but onely jure Ecclesiastico by the judiciall lawes and constitutions of the Church beeing grounded upon the equitie of a mutuall distribution betwixt the Ministers and the people that as the one gives spirituall things so the other should afford unto them of their temporall things The practise of the Church was in suffering the conveyances of Parochiall rites in tithes to bee diverted unto the maintenance of Monkes and Friars in their cloysters which saith the Tithes-Historian the Church would never have suffered Pag. 159. had they formerly held tithes due to be paid by divine right either lege scriptâ or natâ But these reasons to
given to such idolatrous uses gathering into his owne hands a great part of those possessions they prooved not onely fatall to himselfe as his fearefull though lamentable ruinâ— shortly after made apparent but those possessions have beene no lesse fatall to his stock and posteritie who by vertue of his right have still inherited them Yea take a veiw of the whole Gentry of England into whose hands the revenues Church were then by wâ—y of exchange or otherwise divolved and wee shall finde they have beene like to Tholosse gold or Aulus Gell. lib. 3. 6. 9. Prov. 20. 25 those holy things spoken of by Solomon which have not onely ensnarâ—d the soules of their possessors and perished themselves in their use but with themselves have de voured other faire and ample possessions So that either the face or the name of our Gentâ—y then in being is wholly changed or else there is none remaining who are successively possessoâ—s of those tithes to a fourth generation or if there be any either they want meanes of maintenance answerable to their births or at least they want heires of their loines to continue those inheritances in their names either of which prooves that generall assertion both of religion and nature inâ—allibly true that de male quasitis non gandet â—â—râ—iâ—â— heres of goods ill gotten the third heire shall have small cause to rejoyce I might instance the like satall successe of those râ—vâ—â—ues even in Râ—gia stirpe in the succession of King Hemy the eighth And the onely happines that our late gracious Soveraigne IAMES of blessed memorie had in the remainder of those holy things was this that he was so happie as to ridde the crowne of them and from my soule I wish that as I have often heard it was his desire so for Gods glory his owne honour the future happines of his posterity of his kingdomes he had been so further happy as to have restored Gods part in his tenths unto the Church againe And howsoever those who now possesse such tenths thinke they shall and may more safely and freely enjoy them because they are perswaded they have paid more dearely for them yet caveat emptor lâ—t such buyers beware least before another third generation come they proove not as fatall to them and to their posterity as they were to their predecessors for if once sacriledge ever our God from whome wee receive the whole and to whom the tenth is ever due being the same yesterday and to day and for ever Thus to conclude this point By all â—â—â—se reasons it is apparent that howsoever the lawes whereby men at this day pay their tithes unto their Ministers be the lawes positive and customes of Churches and severall Kingdomes wherein they live yet the lawes whereby they are primarily due anâ— by which the true Church hath ever and doth yet challenge them is the divine lawe of God And for the lawes Imperiall and Canons Synodall and Pontificiall with the particular graunts and lawes of particular Kingdomes concerning tithes they were made from time to time in favour of the Church for the maintenance of divine right and repressing the wickednes of such as would not have paid them had not the feare of the law of man beene more powerfull with them then the lawe of God The truth whereof will appeare evident if we take but a view of those Graunts Lawes and Chartelaries mentioned by Mr. Selden himselfe in his eighth Chapter made graunted by the Kings of England where we shall finde them all grounded and that onely upon the divine right as in the generall Synode held in the yeare 706. under Offa pag. 199. King of Mercâ—land and Elfwolde King of Northumberland with the full consent of all the Lords both spirituall and tempoâ—all grounding that law of tithing upon that text of MALAC. 3. they thus conclude Nemo justam elâ—â—mosynam de his quâ— pâ—ssidet facere valet nisipriâ—s separaverit Domino quod à primordio ipse sibi reddere delegavit ac per hoc plerunque contingit ut qui decimam non tribuit ad decimam revertitur unde etiam cum obtestatione pracipimus ut omnes studeant de omnibus qua possident decimas dare quia speciale Domini Dei est de novem partibus sibi vivat â—lâ—â—mosynas tribuat c. No man may give almes out of any thing he doth possesse though upon never so just cause before such time as he hath first set apart that to the Lord which he from the beginning reserved to be rendred to himselfe for by this meanes it often comes to passe that he which neglects to pay the tenth is himselfe brought to a tenth therefore we adjure all men that they studiously endeavour to pay the tenth of all that they have because that is in a speciall manner the Lords and to maintaine themselves and give alines out of the other nine parts oâ—ely The like graunt he mentions of Ethelulph anno 855. who gave with the consent of all the Lords both spirituall and temporall the tithes of all his Kingdome to the Churches and Ministers of the same free from all manner of Regal or secular service in the conclusion of which graunt is added Qui autem augere voluâ—rit nostram donationem pag. 209 aâ—geat omnipotens Deus dies â—â—us prosperos si quis verò minuerâ— vâ—l mutare prâ—sumpsâ—rit noscat sâ—â—â—te Tribunal Christi râ—dditurum rationâ—m â—isi priâ—s satisfactione emendaverit If any shall augment this our donation the Lord make his dayes many and prosperous if any shall presume either to lessen or change the same let him know that hee shall give an account thereof before the Tribunall of Christ unlesse before that time he make full satisfaction for the same The like of the graunt and generall law made by King pag. 213. Athelstan grounded as he coâ—fesseth upon the example of Iacob and text of hoâ—y Scripture pag. 214. The like of King â—dmund Decimam praâ—ipimus omni Christiano super Christianitatem suam dâ—re 215. we command all Christians to pay their tithes upon foâ—fâ—iture of their Christendome In the lawes of King Knout pag. 223. Reddantur Deo debita rectitudines annis singulis Let God have his due right yearly provided him And then followes the lawe of tithe in kinde In the lawes made by King Edward the Confessor hâ—ving set downe the particulars what tithes ought to bee paid this is the ground Dâ—cima pars â—i reddenda â—st qui â—o veâ— partes simul cum decima largitur The tenth ought to be paid to him who together with the tenth gives us freely the other nine parts And so of the rest In roome whereof I wil adde the opinion of the Divines of the whole Vniversitie of Oxford touching personall tithes against the doctrine of one Friar Russell who denied pag. 225. tithes to be due jure divino against which opinion they thus conclude Quicâ—â— que hanc sententiam
appointment NV MB 18. DEVT. 18. which allowance for the quota is ceased together with that service Thirdly if tithes had been the wages of the service of the Altar then those onely who had been imployed in this service had been partakers thereof but not onely those imployed about and within the Tabernacle and Temple but those without might partake of tithes ergo c. Neither could the carrying of the Tabernacle be the service for the Levites ceased from that service after fifty yeares of age during the continuance of the Tabernacle and after the establishment of the Temple this service ceased 1. CHRON. 23. and yet they partaked of tithes 5. It remaineth that the service for which tithes were properly given was reading the Law expounding the Law performing of publick prayers with the rest of the Morall and Iudiciall service both within and without the Tabernacle Lastly These services are the same for substance under the Gospel as they were under the Law and as necessarily required of the Priests and Ministers now under the Gospel as they were under the Law of the Priests Levites therefore the service being the same by this Adversaries owne confession the wages must needs be the same But against this he objects and that with many bitter Object invectives against Doctor Carlton the rest That we never reade that the Levites read or expounded the Law he forceth this exception by that of our Saviour who told the Iewes that the Scribes and Pharises sat in Moses his Chaire but the Scribes and Pharises were not Levites Risum teneatis amici is it possible that a man should Solut. so peremptorily accuse so reverend a Bishop so grave and judicious a Knight and divers other learned Divines of ignorance in the Scripture and yet he himselfe never have read NEHEM 8. 7. 1. CHRON. 23. 30. EZRA 7. 11. 1. CHRON. 24. 6 Or that so great a Rabby so universally skilfull in all learning and story as this Author would have the World esteem him to be should be ignorant that the name of Scribe was the name of a Function and not of a Sect amongst whom there were as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple-Scribes as Towne-Scribes Scribes to whom the custody writing reading and expounding the Law of God was committed as Scribes unto whom the custody writing and expounding the Records and Lawes of the King and Kingdome were entrusted the which office of Temple-Scribes was proper onely to the sonnes of Levi and that the name of Pharisee was the name of a Sect and not of a Function amongst whome there were Priests and Levites and men of all professions as at this day there are amongst Brownists Familists Anabaptists and other Sectaries ARGVMENT IIII. THe fourth maine objection is drawne from the small Object number of Ministers now under the Gospel in respect of those under the Law the Priests and Levites being a twelfth part of the Israelites whereas now they are hardly the hundreth part of the people and it is not like that God would allow so great a portion of maintenance to so small a number This is an usuall Argument both with this Author and frequent in the mouthes of all Decato-masticks To which I first answer that howsoever the number of Solut. Ministers be not the same yet God is the same his right in tithes is the same and may not God do what he list with his owne Gods waies are not as mans neither is he bound to means or alligated to number but he can worke as well by few as by many much lesse is he bound to bestow those things which are his according to mans judgement or at mans appointment Suppose God had chosen onely Aaron and his family to receive his part of tithes as he did to the office of Priesthood had it not been as great a sinne for the Israelites to have denyed them tithes because their number was so small as it was for Korah Dathan and Abiram to contest with them about their office of Priesthood And no lesse a sinne doe they commit who make this an argument to infringe Gods right of tithes to his Ministers because they are fewer then were the Priests and Levites 2. I cannot choose but wonder that this Author or any of his strain should make this an argument to oppose the right of tithes when as in their right understandings and when they speake the truth from their hearts they think the number of Priests that receive tithes in these daies to be too great yea conditionally they might save their tithes could be content there were no Priests but that every man might bee a Priest to his owne family preferring private conventicles before publick Assemblies Thirdly were the maintenance for Ministers more their number would soon increase Let the times of Popery speake for England when as the Church had gotten a third of the land into their possessions and the like we may see in other Countries and I doubt not but if there were now the like maintenance the name of Priest now so odious would be held a name honourable Lastly If wee shall examine the number of the Priests and Levites with their maintenance as their first fruites their Therumab their two tenths and portion in the tithe of the third yeare their parts and portion of sacrifices with their devoted oblations and freewill-offerings and all these brought home at the cost charges of the owners and to these add their 48 Cities with their suburbs and compare them with our number and maintenance it will appeare that for their number their maintenance exceeded ours in these times though we should pay the full tenth without fraud coven or deceit Had God now under the Gospel made us partakers of worse things a meaner Ministry then he did the Iewes under the Law with all had bound us to the like maintenance for his Ministers we might have had cause to complaine but for God to exceed in his blessings to make us partakers of better things and give us a more glorious Ministry and yet not to require a tithe of that he required of the Iewes to grudge and repine to render to God so small a pittance by way of thankfulnesse for so extraordinary blessings savours more then Iewish covetousnes heathenish impietie and sacriledge ARGVMENT V. THe fift and last argument is layd downe by way of replication Object to an allegation made for to proove the divine right of tithes taken from the Iudgements of God inflicted in all ages upon Impropriators and sacrilegious persons to which he thus replyeth That if Ministers children who live upon tithes were examined they would be found as very unthrifts as the children of Impropriators By which as he shews his true love to the poore Clergie Solut. so his great weaknesse greater wickednes for we ascribe neither the Childrens wickednes nor unthriftines to their Fathers sacriledge nor the consumption of their estates to their owne unthriftines we acknowledge that grace and godlines is the gift of God in Regeneration not of their fathers in Generation so that oftentimes the best of men not onely Ministers but others have most graceles children è contrà 2. Though true it be that oftentimes this is the unhappy case of Gods Ministers and the oftner by reason of the Impropriators detaining the means whereby they should both maintaine themselves and educate their children or otherwise by other wicked practises suits and contentions of malicious and factious spirits whereby they are not only diverted from the duties of their callings but from the care of their private families yet it is not the universall case of all Ministers children but God be blessed there are and have been in all ages happy successions of their children for divers generations But he cannot instance the like in the children of Impropriators for they have universally fayled in all places and ages Lastly the wonderment in this particular is not because their children are unthrifts but this that their children being in shew as great good husbands as their Forefathers yet their estates by a third generation are utterly wasted and consumed or their names wholly extinct so that they are forced to confesse for the justification of themselves the truth of that of Solomon The holy thing left by their fathers or gotten by themselves hath privily eaten up both it selfe and all their other substance I will conclude with the words of holy Hierome spoken in the person of â— comment super Mal. 3 the Lord Quia mihi non reddidistis decimas primitias idcirco in fame penuria maledicti estis pro decimis primitiis qua parva erant si à vobis darentur ubertatem possessionum vestrarum omnem fragum abundantiam perdidistis Vt autem sciatis me hoc irascente perfectum quia fraudà stis me parte meâ hortor vos atque commonco ut inferatis decimas in horrea hoc est in Thesauros Temple habeant Sacerdotes atque Levitae qui mihi ministrant cibos probate me si non tantas pluvias effudero ut cataracta coeli aperta esse credantur Et effundam vobis benedictionem usque ad abundantiam Because ye have not given me tithes and first fruits therefore are ye cursed with want and hunger and by reason of the defalcation of those dues which had been but little though truly paid therefore your Harvest and Substance is blowne upon And that you may know that I take speciall notice of such offences I advise and warne you to bring all the tithes into the store-houses that there may be meate in my house for the Priests and Levites and then proove me if I will not open the windowes of heaven and poure you out a blessing in such abundance that there shall not be room enough to receive it FINIS ERRATA Pag. lin     29 2 pro first quota lege fittest quota 44 25  denied â—ithes  denied those tithes 57 22  fleece the Clergy  slea the Clergie
that by Gods speciall command as when the â—ord had brought the children of Israell by a strong hand out of Egypt and delivered them safe from their enemies hands the first and principall thing God requires at their hands 〈◊〉 25 2. by wâ—y of thankefulnes was the building of the tabernacle and â—eing built he gives command Lâ—VIT 19. 30. and 26. 2. that they should keepe his Sabbaths an ireverence his Sanctuary prâ—mising great blessings upon so doing as God commanded so they laboured to testifie their love thankfulnes by their bountifull offering to that worke When the Lord hâ—d delivered David out of all hâ—s troubles and had setled him in peace in his kingdome he chuseth this as the chiefest argument to testifie his love and thankefulnes the building of a setled temple and therefore makes a solemne vow and bindes it with an oath that he will not enter into the tabernacle of his house nor come upon â—saâ— 132. on the pallet of his bed nor suffer his eyes to sleepe nor his head to take any rest untilâ— hee had â—ound out a place an house for the God of Iacob When God had setled Solomon his sonne in his fathers kingdome and had made him many promises of mercy and protection where beginnes he to testifie ◠〈◊〉 〈◊〉 5. his thankefulnes but in building the temple which his father had promised and from which he was by God prohibited And of all his wortâ—y acts and honourable epithets none doth more commend him then the building of the temple SOLOMONS TEMPLE When Cyrus â—ame once to know and understand that it was the God of Israâ—l that had given him victorie over 〈◊〉 3. all â—is enemies and made him triumph over so many Nations and Kâ—ngdomes pâ—esenâ—ly in token of thankefulnes he releaseth thâ— Iâ—we out of captivitie commands them with all speede to reâ—dâ—â—â—e the Temple restoring not onely all the vâ—ssâ—ls which Nebuchadnâ—zzar had carried away but commanding it should be built at the charges of his owne trâ—â—surie And both Cyâ—us Darius and Artaxerxes all which three had their hands in the worke have their histories recorded by the Spirit of God to their high renowne and everlasting memorie When the Iewes come to entreat Christ that he would goe and heale the Centurions servant what argument doe they bring to moove Christ but that he loved their Nation And how doe they Luk 7. 5. proove it He had built them a Synagogue And as for latter ages in the time of the Gospel witnesse all the curious and wel-built Churches and Chappels throughout all the parts of Christendome which have beene built by the Saints of God as arguments of their zeale and devotion and in thankefulnesse to God for his blessings conferred upon them Neither have wee the practise of the Saints alone but the very heathen who have alwayes accounted the erecting of Temples as works of greatest holines and as testimonies of greatest thankefulnesse to the Dâ—ities all their Temples being either memoriae sacra or honori dedicata built and dedicated to the honour of their idol gods and by way of thankefull remembrance for such benefits they conceited they received from and by them And as God hath commanded and men out of the light both of religion and nature have accounted the erecting repayring and maintaining the places of Gods worship as arguments of true devotion and thankefulnesse to God for his extraordinarie mericies so no lesse hath God from time to time commanded no leâ—â—e carefull have men in all ages been to endowe them and their Ministers with large and liberall maintenance and that with Iacob here by giving a tenth of all that God from time to time bestowed upon them Thus the Lord EXOD. 21. 29 Dâ—cimas tuas primitias tuas c. Thoushalt not delay to offer thy tithes the first of thy ripe fruites and of thy liquors the first borne of thy sonnes shalt thou give unto me LEV. 27. 30. All the tithe of the land whether of the seede of the land or of the fruit of the tree is the Lords it is holy unto the Lord. LEVIT 27. 32. And concerning the â—ithe of the heardâ— or of the flocke even of whatsoever passeth under therod the tenth shall bee holy unto the Lord. NVMB. 18. 20. 21. Thou shalt have no inheritance in their land neither shalt thou have any part among them I am thy part and thine inheritance and behold I have given the children of Levi all the tenth in Israell for an inheritance for their service which they serve even the service of the Tabernacle of the congregation In all which places we finde God claiming the tithes to be his that not onely â—ure creationis by right of creation nor jure potestatis because hee hath the disposing of all for so the whole is Gods but jure proprietatis reservationis in respect of the very proprietie thereof and by way of reservation because having given all the rest to the sonnes of men hee hath reserved unto himselfe the tenth to bestow where he will and that he hath bestowed on the Minister seâ—ving at the altar And hence it is that MALAC. 3. 8. 9 10. the Prophet tells the people they were cursed with a curse because they had robbed God in not paying their tithes aâ—d offertags And for the practise of Gods Saints witnes Abraham and Iacob before the law the practise of the Iewes under the law thâ—oughout their tribes and generations so long as they walked uprightly with God and went not a whoring after their own inventions For witnes here of take one for all 2. CHRO 31. the practise of the Iewes under the Reigne and reformation of Hezekiah wherein foure things are reâ—aâ—keable 1. That so soone as ever Hezekiah had destroyed idolatry and ostablished the true worship of God in the next place hee takes order for the peoples payment of tithes first fâ—uits offerings as being that without which Gods worship was not perfect nor God truely praised vers 4. 2. The peoples readines and liberall bounty in the performance of this duty vers 5. 6. And as soone as the commandement came abroad the children of Israell brought iâ— abundance the first fruits of corne wine and oyle and honey of all thâ— increase of the field c. intimating that where the worship of God is sincere there tithes are willâ—ngly and readily paide 3. The reason alledged by the Priest why and how so great and abundant store was in so short a time gathered together namely that since the people began to bring the offerings into the house of the Lord the Lord ad blessed his people teaching us that the paying of tithâ—s increaseth Gods blessings and Gods blessings increasing ought to make us increase in that duty vers 9. 10. 4. Though there was plenty and abundance more then the present need required yet Hezekiah his Princes did not cause it to be carried into their private
treasuries and store-houses but commanâ—ed it should be kept for the use and benefit of the Priests Levites in the store-house of the Temple verse 11. 12. If any shall object that this was for the second tithe onely not for the tithe of inheritance I answer if they were so strict in the payment of this tithe which was a second full supernumerary tithe ovâ—â— and above the first then much more in the payment of the first which God challenâ—eth as his right of inheritance which they never omitted to pay when the other were generally neglected as may bee gathered NEHEMIAH 13. Neither is the Gospell without either precept or practise for the necessary performance of this dutie witnes the manner of Christ his reprooving the Scribes and Pharises MATT. 23. 2â— where he infers a necessitie of tything even in the smallest matters whether wee understand the phrase actively or passively either in the payer or receiver Woe unto you Scribâ—â— and Phariâ—â—â— Hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you pay tithe of mint and â—nise and câ—mmine have omitted the weâ—ghtiâ—â— matters of the Iâ—â—â— indgement mercie and faith These things ought ye to have done and not to leave the other unâ—one Neither will it suffice to obâ—ect against the text that the Ceremoniall law was then in force and so Christ â—ight 〈◊〉 command it for first how will they answere that distiâ—ctâ—on of Augustine Caeâ—emâ—nta 〈◊〉 â—9 â—â—â— 2. 〈◊〉 〈◊〉 Christum nâ—c 〈◊〉 â—raâ—â— nec mortifâ—rae â—ost prâ—muâ—◠〈◊〉 〈◊〉 〈◊〉 mortâ—◠〈◊〉 mortiferae inter 〈◊〉 nâ—â—m 〈◊〉 〈◊〉 promulgationem 〈◊〉 sâ—â— non morâ—iâ—â—râ— The ceremonies of the â—â—we before Christ were neither deâ—â— nor deaâ—ly after the promulgation of the Goâ—pell 〈◊〉 dâ—â—d and deadly betwixt Christs passion and the promâ—lâ—â—tion of the Gosâ—ell dead but not deadly Where by the pâ—ssion of Christ we understand not his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his suffering upon the crosse when hee breatâ—â—d out together with his consummatum est his life but the whole time of his suffering here upon earth especially from the time of Iohn the Baptists beginning to preach and Christ his Baptisme at what time the ceremonies 〈◊〉 1. 2. 〈◊〉 103. 〈◊〉 â— of the lawe began to be dead quoad necessitatem in regard of the necessary observance of them howsoever quoad coâ—venteâ—â—ia vinculum charitatis in respect of conveniencie and to avoide scandall the observation of them was not deadly according to that of Christ MATT. 11. 13. All the Law the Proâ—â—ets prophesica untill Ioha and that of Paul GAL. 3. 24. 25. The lawe was our Schoolmaster to Christ but after that â—â—rth â—s come we are no more under the Schoolmaster Where by the 〈◊〉 and the Prophets is understood totâ— Moâ—is politia seâ—â—conomia constâ—tuâ—io Sacerdotii the whole regiment of Moses Lawe not onely Ceremoniall anâ— Iudâ—ciall but Morall likewise so farre forth as it was to be abâ—ogate together with the I â—gall Preisthood â—o that if Christ had held the payment of tithes as a duty of the Ceremoniall law he would never have set a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them and have taught them as a duty necessary which ought to bee done and not left undone But that I may remoove all scruple in the second place let us consider that our Saviour Christ makes not the payment of these tithes a Ceremoniall lawe but a Morall yea an Evangelicall lawe of the same nature with judgement mercy and faith distinguishing them onely secundum magis minus which as Logicians teach truely non variant speciem differ not the kinde Besides this of Christ Paul 1. COR. 9. prooves by nine forcible arguments the necessity of the Ministers maintenance now in the time of the Gospell how it ought to bee done Anâ— GALAT. 6. 6. seconding Iacobs vow in this place Let him that is taught communicate unto him that teacheth not in some particular kinde nor yet in grosse a competency out of the whole but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods or in all good things And as for practise witnes the liberality of the Saints in the very dayes of the Apostles who are said to sell all they Act. 4. had and to lay the price at the Apostles feete for their maintenance and releife of the poore distressed brethren And in succeeding aâ—es as the Churches increased and obtayned peace so did the Saints according to the rule of Gods worde and practise of the Saintes establish a setled maintenance of tithes for Gods Ministers as that portion of inheritance which God had allotted them and which might not bee detained without sacriledge The truth Consule Doctore Tileâ—ley in Catal whereof will appeare by the unanimous consent of all the auncient and truely religious Fathers of the Church in all ages with the generall practise of the Saints in all places where and so long as religion was purely and sincerely taught and professed Neither have we onely the consent of holy Church both in doctrine and practise but of the very heathen enforcing the necessitie of this duty Thus Festus as epitomized by Paulus Diaconus speaking of the customes of the Romanes tells us that decima quaeque veteres Diis suis offerebant the auncient gave tithe of all unto their Gods I know the Tithes-Historian together with Ioseph Scaliger feare not to accuse Paulus Diaconus of barbarisme and falsification of Festus and to correct his authority the one putting out quaeque and so denies the generality of tithes of all thinges given by all men restrayning both persons and tithes to some particulars Seld. pag. 29. the other changing Diâ—â— suis into uni tantùm Herculi as if tithes were payd by the Romanes to Hercules only but by what authority or sound ground I know not for mine owne part I see no reason why Paulus Diaconus should not bee as worthy of credit as either yea as both of them sure I am the world and the learned of those times wherein he lived accounted him a man of as great knowledge and judgement and as worthy of credit as either is Divine Scaliger or Antique Mr. Selden Besides say the Romanes had given tithes to Hercules onely yet Festus speakes not of the custome of the Romanes onely but of other Nations likewise and howsoever by his silence he seems to consent with Scaliger in the correction of Paulus Diaconus for uni tantùm Herculi yet himselfe confesseth that neither the Romanes nor their next Pag. 27. neighbours did tithe onely to Hercules but these their arbitrary vowes and thankesgivings I speake in the Historians language were sometimes also payd to other Deities whereof hee names diverse particulars Next to the authority of Festus hee brings in the practise of the Grecians for generall consent Thus Harpocration who saith that the Grecians used to tithe the spoyles of warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 32. to the Gods And another It
them that will understand reason are easily answered for first the Schoolemen and Friars are contrary to themselves and one to another for which I referre the Reader to Gregory de Valentia in his Title of tithes Secondly what is the judgement of a few Monkes and Friars who by their niceties and subtilties have obscured the truth rather then explained it being compared with all the auncient Fathers of Gods Church in all ages which have sealed to the truth of their doctrine by shedding of their bloods Thirdly let all honest Christians consider the end that these Schoolmen aimed at with the miserable event that followed their doctrine and practise For their ends they were two The first was to encrease the maintenance of the Ministery Thom. 2. 2. qu. â—7 art 1 to draw it to a greater proportion by how much the Priesthood of the Gospel was more excellent theÌ„ that of the Law for lesse then a tenth they never yeelded unto The second was by maintaining them due onely by positive lawe and not divine they laboured to drawe them from their Parochiall Ministers unto the maintenance of theÌ„ their Cloisters which they effected even to the impoverishing of the Ministers serving at the altar allowing unto them only a smal competency of personall tithes Lastly for the event of this doctrine it was most fatall giving not only occasion to Wicklife and others to broach that heresie of maintâ—ining tithes to be meere almes but gave occasion also to the civill power to take from the Church not onely the jurisdiction of tithes but to alienate them in the end from the Church and Churchmen to a meâ—re civill use as your Prohibitions Inhibitions Impropriations at this day witnesse at large not onely here but in all places And as for the practise of the Church suffering the alienation of them First it was not by generall consent of all for the Canonists of those times were against it Secondly suppose the whole Church had erred in this particular at this time yet doth it not infringe the right of them by generall consent before nor since in that the whole Church hath erred in matters of greater weight and moment then the point of tithes as in the heresie of Arrianus when totus mundus factus erat Arrianuâ— the whole world were become Arrians some sewe particular persons onely excepted And in the times of Popetie before the daies of Martin Luther when there was no poiâ—t of divinitie free from either addition or subtraction in any one Church of Christendome And for the allegation of particular prescriptions and customes let them first proove tithes due by humane constitution onely and that God hath relinquished his right otherwise it is not onely idle but wicked to plead custome or prescribe against God The last thing to be prooved for the payment of tithes is that the lawe of tithing was and is a divine lawe standing still in force which may not be abrogate without speciall law to the contrary which will appeare by these reasons following 1. To whome the selfe same power and duty of blessing belongs as did to Melchisedeck to them from the blessed ought the same duty to be performed which Abrâ—ham performed to Melchisedeck that is the tithes of all benedicere decimas accipere dare beeing set downe by Hebr. 7. 1. 2 the Apostle as relatives quorum uno posito ponitur alterum â— contrà otherwise the Apostles argument is of no force but the Ministers of the Gospel have the same power and right of blessing the people as had Melchisedeck ergò c. If any shall object that parents doe and may blesse their children and children their parents Gen. 24. 60. Ioshâ—a 22. â— Psal 129. 8 Ruth 2. â— and Kings their subjects yea all Christians ought to blesse one another and yet cannot challenge a propriety in tithes I answer that there was and is a great difference betwixt their blessing and the blessing of the Priest and Minister For first the Priests had a speciall commission and Deutr. 10. 8 command as being set apart by God for that purpose Secondly to them was given a prescript and certaine forme of blessing which was not to others The Lord blesse Numb 6. 24. 25. 26. thee and keepe thee the Lord make his face to shine upon thee and bee gracious unto thee the Lord lift up his countenance upon thee and give thee peace Thirdly there was a promise of a speciall blessing annexed unto the Priests blessing which was not made to Numb 6. 26 any other others onely praying for a blessing but they pronouncing it also Lastly God hath annexed the blessing of the Priests and the paiment of tithes by the people as necessary dependants Dâ—VT 10. 8. 9. At that time the Lord separated the tribe of Levi to beare the arke of the covenant of the Lord to stand before the Lord to minister unto him to blesse in his name unto this day wherefore Levi hath no part nor inheritance with his brethren the Lord is his inheritance according aâ— the Lord thy God promised and what this promise was we read NVMB. 18. 21. And beâ—old I have given the children of Levi all the tenth in Israell If it bee objected that this was a ceremoniall action belonging onely to the Leviticall Priesthood the answer is negative that it was not a Ceremoniall but a Morall duty 1. Because it was in practise before the lawe of ceremonies or Leviticall Priesthood as in the example of Melchisedeck Gâ—N 14. 19. 20. He blessed Abraham and received tithes of all 2. Christ himselfe practised it MAR. 10. 16. LVK. 24. 50. 3. Christ commanded his disciples to doe the like LVK. 10. 5. promising to second it upon such who should readily receive them and kindely entertaine them 4. The Apostles practised it after Christs ascention and their receiving the holy Ghost blessing the people with that Evangelicall forme of blessing mentioned 2. COR. 13. 14. The grace of our Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Amen According to which forme the Ministers of God in all ages since have continued to blesse the people the which forme though it differ in words from that used under the Lawe yet is it the selfe same for sense and substance and that both more sweete by how much the sweete name of IESVS is therein mentioned as also more plaine in that the three persons of the blessed Trinitie are therein distinctly expressed which in the other are onely closely implied under the triple iteration of the name and title of LORD The truth and confirmation of this whole argument is apparently prooved HEBR. 7. 12. where Paul thus reasons Arg. 1. If the Priesthood be changed then must there be a change of the Law and so â— contrà where the Priesthood is the same the Law must bee the same but our Priesthood is the
same for blessing with Melchisedecks yea with Aarons and therefore the Law of our Priesthood for receiving tithes must be the same That law the abrogating whereof dishonours God Arg. â— and makes the Ministers of the Gospel inferiour to the Ministers of the Law cannot be temporary but of divine constitution which cannot be abrogated but to maintaine the law for the right of the tithe in kinde to be abrogate and not in force tends to the dishonour of God and making the Ministers of the Gospel inferiour to them under the Lawe â—rgò c. The maâ—or is thus prooved That law the abrogating whereof leaves the Ministers of God under the Gospel without a certaine rule for maintenance dishonours God in making him more regardlesse of his Ministers under the Gospel then under the Law and makes them inferiour to the Leviticall Priesthood but to maintaiâ—e the Law commanding tithes for the quota to be abrogate is to leave the Ministers of the Gospel without a certaine rule for maintenance ergò c. The major is evident by two reasons 1. Because maintenance is one of those foure necessary duties required of all men towards their Ministers now in the time of the Gospel the other three beeing loue countenance obedience 2. In regard of those manifold mischieses and inconveniences which must necessarily follow in leaving them to a voluntary stipende or contribution of man without a certaine rule given by God himselfe as 1. Flatterie or suspition of flatterie in beeing thought to have some persons in admiration because of advantages which cannot be in tithes 2. Dissimulation and deceit in making as though they received little when as they have much which cannot be in tithes 3. By this meanes the poorer sort are either much disgraced in regard of that little they haue or else are forced to straine themselves above their abilitie to their utter ruine as wofull experience makes too evident in such places where Ministers live on contribution whereas in the payment of tithes every man rests content with Gods blessing 4. Ostentation in some in giving much and disdaining those that give lesse which cannot be in tithes If it be objected that all this may be amended by a sett stipende arising from goods proper to the Church I aske what they understand by Church goods If they meane tithes which are the proper goods of the Church how can any man proportion a stipende better then God himselfe hath done to give every Minister the tithes of those people committed to his charge If by goods proper to the Church they understand such voluntary offerings as shall be brought in by the faithfull into the common treasurie of the Church or otherwise shall bee rated by authority upon every particular person then I demande what contribution can be so sure what stipend established by man so certaine but that either by the wickednes of the Magistrates who have power to establish or inconstancy of those by whome it is bee paide or covetousnes of those by whome it is to bee collected and gathered is subject either to change or else to enforce Gods Ministers to the former evils as is evident in all places where Ministers live either upon such voluntary contributions or set stipends But more of this hereaster The minor is thus prooved If there bee a lawe or rule it is for more or lesse or the same certaine due if it bee for more why doe they withhold it if for lesse then are we in worse case then the Leviâ—es but whether it be for more or lesse let them shew us the rule and we shall willingly consent if they cannot then it remaines necessarily that the same rule lawe must stand in force for us now under the Gospel which was in force for the Priesthood under the Lawe If they say that Paul sets downe a rule and law 1. COR. 9. GAL. 6. 6. I say then it is a divine lawe not humane for more honourable maintenance not for lesse as all the reasons plainely â—nâ—orce and so whosoever withholdes the tenth is sacrilegious unlesse they will maintaine Code and Statute above Scripture and the lawes and constitutions of men above the lawes and commandements of God But the truth is that neither of those texts are rules or lawes simply but onely comments upon the first lawe first imprinted in mans heart and afterwards given by God himselfe unto Moses and alledged by Paul for backing the same as not onely the reasons there alledged necessarily imply enforce beeing grounded upon the lawe of Nature and the lawe Morall but verse the 14 he concludes it to bee the same law saying â—ic enim constanâ—t c. Even so â—ath the Lord ordained that they which preach the Gâ—sped should live of the Gâ—spell Let men then either shew some other statute law given by God or else they must necessarily graâ—nt that Paul â—nâ—orcâ—â—h no other but the first lawe â— But because such is the corruption of mans nature that they are more drawne to the practise of holy duties by the feare of punishment then allured by the force of â—recept and hope of reward take in the last place a reason enforcing this duty drawne from the manifold judgements denounced and threatened by God and no lesse inflicted upon such who have any waies beene detainers of his tithes in all ages or any thing else truely dedicated to â—oly use for the better maintenance of his worship and service where wee shall finde that such things have beene fearefully fatall to all the actors and abettors and their posterity after them And here not to speake of that great punishment of the Iewes mentioned MAL. 3. nor yet of those notorious Sacrilegists of auncient times and in other countries but to keepe our selves at home and to speake onely of such particulars as are fresh in our memory of that great sacriledge begun and â—econded in the daies of King Henry the eighth with the successe of it in all the actors and abettors of the same And first to begin with Cardinall Wolsey the president for future sacriledge in demolishing certaine petty Monasteries and religious houses though to a good intended use for the building of two Colledges the one in Oxford the other in Ipswitch both which as they stand to this day unfinished as a witnes against him of his sinne so not long after suddenly and unexpectedly followed his ruine and overthrow From him come to the Lord Cromwell the instigator of the King to the dissolution of the rest reâ—aâ—ning though to an happy ende even the rooting of Popeâ—y Superstition and Idolatrie out of this kingdome which could never have beene so easily effected if those places had beene left in their beeing and glory yet for neglecting to bee as carefull to tender unto God his due by restoring unto him and his Church his tithes and other due rites as bee was to roote out superstition and take away such places and particulars as were dedicated and
payment of tithes is not necessary but a thing indifferent First I answer that the law of vowing or vowes was Solut. made after Iacob and therefore if there were any such clause in it yet it bound not Iacob if hee say the law made by Moses serves as a rule for all ages why then not the law of tithing which he cannot deny but under the Law was a duty necessary But to draw neer to an answer Vowes saith the Author were to be made of things onely indifferent not necessary I aske then whether wee may sweare to the performance of things necessary if we may then wee may vowe to performe whatsoever wee may sweare to performe but wee may sweare the performance of things necessary ergò Obedience to Kings is a thing necessary ROM 13. 1 but we may sweare obedience to Kings To forsake the Devill and all his workes is a duty necessary but wee may not onely vowe this in baptisme but take the Sacrament after to binde us to the performance of that vowe nay if wee may not vowe things necessary why did Iacob vowe that the Lord should be his God ◠And whereas vowes are defined to bee promissiones spontaneae voluntary promises and actions they are not so tearmed in relation to the substance and matter of the things vowed but to the persons vowing and the law whereby no man is bound necessarily to make a vowe of any thing But for the thing vowed if it be a thing in it's owne nature lawfull to be done be it of things necessary or indifferent it must be performed As for the instance of Iephta's Saul's and the Israelites vowes the things vowed were unlawfull and therefore proove nothing to this question But tithes were Gods owne before as is alleadged then Object was it idlenesse in Iacob to vow them And hee confirmes his assertion thus God forbad the children of Israel to vow their first borne because they were his owne before First I say as before that a law made many yeares after Solut. bindes not for the time past Secondly observe the wickednesse of this man who rather then Iacobs practise shall be of force to proove the divine right of tithes will make Iacob to be both an idle and wicked companion doing things not onely unnecessary but unlawfull Thirdly suppose God had made such a law concerning the first borne what is that to tithes unlesse God had made the like law for them Fourthly where doth he finde such a law wherein God forbad the Israelites to vowe their first borne because they were his I read in the last of Leviticus of such a lawe made concerning the firstlings of beasts as of oxen and sheep but not of man or ought els nay in the same Chapter and elswhere God gives expresse command for the sanctification of the first borne of man though not for the office of Priesthood as before because Levi was now chosen to that office yet to be at Gods disposall and command And for the lawfulnesse of vowing the first borne it is evident in Annas vowing Samuel Lastly in the said Chapter there is a law of tithing expressed both for matter and manner what and how they ought to be paid and how to be redeemed But nothing either in that place or any els impugnes the lawfulnesse of vowing them to the Lord. And thus much for the first argument ARGVMENTUM 11. THe distinction of Parishes was and is humane and of humane constitution not divine therefore tithes are onely humane and of humane constitution If I should deny his proposition say that all distinctiō Respons of Parishes was not is not humane and of humane constitution I could more easily proove my negative then he his affirmative but the consequence is so infirme I may spare that labour For tithes were not therefore given and paid because Parishes were divided but Parishes were divided that tithes might in a convenient and competent manner be conferred upon Gods Ministers according to their merits and the quantitie quality and estate of the persons and places committed to their charge And for the truth of his conclusion I may as well reason thus Set times of prayer of preaching and administring the Sacraments are of humane constitution therefore prayers preaching and the Sacraments are humane But I see the drift of this Gentleman he would have both humane and divine Law to binde all Gods Ministers strictly to their task of preaching c. but the people at libertie what to give them for their paines or at most bound onely by mans law which this Gentleman and those of his opinion hold themselves bound to observe no longer then they shall like and approove of their Ministers And indeed this is one argument whereby hee labours to infringe the divine right of tithes God established no speciall law for the punishment of Object such as should detaine tithes therefore they were not morall But hee forgeteth that as God chose Levi Solut. under the Law and chooseth all lawfully called Ministers under the Gospel to and for his speciall service to teach blesse and pray for his people giving them his owne portion of tithes for their inheritance accounting the honour done to them as done to himselfe the robbing them the robbing of himselfe so hath he promised that he in a speciall manner will be their revenger And it is a fearefull thing to fall into the hands of the living God as the Iewes did often by experience too well know even for this verie sinne in speciall Or if this answer will not satisfy I adde further that as Solon ordaining lawes made none against the sinne of Paricide because he thought no man could be so inhumanely cruell as to commit it so God I speake with reverence to his prescience and omniscience thought no man to bee so gracelesly unthankfull as to deny a tenth to him from whome he received the whole and therefore made no law for the punishment of such oftenders ARGVMENT 111. THe third argument may thus be framed Where there is an end of the worke there the wages cease but the worke in recompence whereof tithes were by God given is at an end therefore tithes The minor they thus proove Tithes were given for the service of the Tabernacle but the Tabernacle and service thereof are at an end ergò The service of the Tabernacle for which God gave tithes consisted in carrying the Tabernacle offering Sacrifices with the performance of other ceremoniall rites and services but all these are ceased ergò For answer though I might justly deny the first proposition Resp that where the worke is changed there must needs be a change of the wages one and the same wages being given for workes of diverse kindes yet I will not insist thercupon but will examine the Levites worke with their wages setting downe certaine Theses as necessary conclusions by way of answer to the former objections First for wages And here not to speake of the first fruits