require is the tenth part of the increase of the goods of their brethren who doe liue vnder their Ministerie For the auouching of this truth we must consider two things I us Factum that is right and practise The right is twofold 1. originall which is Gods 2. deputed which is mans The first and originall right vnto tythes is the Lord Originalâ— right to tythes Gods owne right Leu. 27. 30. 32. All tythes of the land of the seede of the ground of the fruit of the trees is the Lords holy to the Lord. And euery tythe of bullocke and of sheepe and of all that goeth vnder the rod the tenth shall be holy vnto the Lord. Hereupon it is that when the Israelites be slacke in payments of their tythes God doth say not that the Leuites but that he himselfe is robbed Mal. 3. 8 9. and the barne or store house of the Leuites God calleth it bethi my house It is in vaine to say that tythes are the Lords onely in a generall sence as all other things are the Lords as the cattell vpon a thousand hils for it is manifest that this is spoken Psal 50. 10 Carlet tyth cap 3. Eburn p 65. discriminatim by way of distinction insinuating that tythes are the Lords by a speciall proprietie the Lord hauing allowed vnto men the nine parts and reserued the tenth vnto himselfe For except it were vnderstood in this speciall sence and not in the generall then not the tenth part but all the ten parts are the Lords and then it will follow that God giueth all to the Leuite For when God saith concerning the Leuites I am their inheritance Ezech. 44. 28. I am thy part and thine inheritance Num. 18. 20. doth he not plainely meane that they hauing none inheritance among their brethren shall haue that which is the Lords part If they shal haue that which is the Lords part in a generall sence they shall haue all for in that sence all is the Lords But they must haue onely a tenth part besides their offerings which they haue vnder the name of the Lords part the Lords possession the Lords inheritance therefore the tenth is the Lords part in another sence and meaning then as all the rest is his Hee hath a common right in the rest in regard of his creation and prouidence so as all are held of him and at his good pleasure but he hath a speciall right to tythes as his owne demeanes or reserued estate Hereupon it is that M. Calvin writing vpon these â—eâ—teâ— words Leuit. 27. 30. calleth tythes proprium Dei ius regalâ— vectigal that is Gods proper right and royall tribute And in the same place of his Penâ—et vpon the words of Deut. 14. 22. saith Deo vendicat omnium frugum decimas quibus autem soluendae sint non statim exprimit that is Moses doth challenge for God the tenthes of all fruits but he doth not presently expresse to whom they shall be paid For whereas Moses doth proclaime Gods challenge in Sinai where all the booke of Leuiticus was deliuered Leuit. 27. 34. the assigning of tythes vnto the Leuites is not mentioned vntill the 18. chapter of Num. which was long time after for between the departure of the Israelites from Sinai and the things written Num. 18. there were many accidents as the lusting for flesh and the punishment thereof the murmuring of Aâ—ron and Miriam the espying of the Land of Canaan the rebellion of Corah Dathan and Abiram the confirming of Aarons priesthood by the budding of his rodde and diuers other notable occurrences Yea where they departed from Sinai in the second moneth of the second yeare Num. 10. 11. they receiue not the precepts mentioned cap. 18. vntill the 30. yeare So that Perkins digest pag. 1â— the proper right vnto tythes is Gods independantly they beeing proclaimed to be his about thirtie yeares before they were assigned vnto the Leuites so as though God had not ordained the tythes to be the portion of the Leuites yet had the tythes beene still due vnto God for he doth not say they shall be the Lords when hee appointeth them for the Leuites but they are his alreadie what soeuer hee shall thinke good to doe with them And to that effect are the words of Mr. Calvin pregnant Cum decimas In â—eb 7. â— populus quasi sacrum vectigal offerret deo Leuitae eas recipiebant quia in locum suum deus cos quodaÌ„modo surrogabat that is when the people were to offer the tythes vnto God as a sacred tribute the Leuites did receiue them because God had substituted them after a sort in his place And by and by after in the same place hee addeth quod debebat Abraham deo soluit in manum Melchisedech that is what Abraham ought vnto God hee paid into the hands of Melchisedech So that euen then before the priesthood of Leui the tenth was Gods speciall portion What share soeuer of any estate any man enioyeth he hath the same as a Farmer or Coppyholder from the Lord God and therefore he oweth vnto God not onely his seruice of obedience vnto the commandements but also some rent or acknowledgment whereby he may testifie that hee holdeth his estate of the Lord God And therefore saith Salomon honour the Lord with thy riches Goulartius Pâ—o. â— 9. â—pist â—â— noâ— 11. in his notes vpon Cyprian hath these words Vsus decimarum tribus in rebuâ— cernitur id est agnoscere omnia quae tum è terra eduntur tum ab animantibus procreantur diuina bonitate ad vsum nostrum gigni quod testabantur pendentes decimas deo eo tanquam principe gubernatorâ— agniâ—o a quo omniâ—bona in nos proficiscerentur c. that is there is to be discerned a threefold vse of tythes 1. to acknowledge all things both of the fruits of the earth and also of the increase of cattell to be by the goodnesse of God produced for our vse which thing they testified by paying their tythes to God acknowledging him for the King and Gouernour from whom all good things are deriued vnto vs c. Whereunto agreeth that testimonie of Doctor Iunius Velnatura teste beneficia dei prositerioportet 〈…〉 31. eos qui acceperunt â—quemadmodum gentes ipsae decimas Herculi praebuerunt solenni more that is Nature it selfe beareth witnesse that they who haue receiued benefits from God ought to acknowledge them as the very heathen performed tythes vnto Hercules in a solemne manner To the same effect further are the words of Mr. Calvin 〈…〉 18. 20. Deus tanquam Rex decimas sibi suo iure vendicat that is God as a King challengeth the tythes to himselfe by his owne right And so saith Augustine non rogat tuum sed suum rogat decimas that is hee doth not aske thine 〈…〉 219. but his owne he doth aske the tenthes Where Augustine maketh a manifest difference betweene that which is
some flowter say that true honour doth not consist in these things but in the reuerend regard that is to be had vnto Ministers I then aske him wherein doth this reuerence consist in the cappe and knee and in saying good Sir and the like superficiall complements Be Gal â—◠〈◊〉 â—3 9 not deceiued God is not mocked Honour the Lord with thy riches Honouring doth partly and greatly consist in contributing so to the Ministers maintenance as it be neither scant nor vncertaine both which are dishonourable The verball or gesturall honour which many men if not the most performe to Ministers is the very same which the Iewes or Iudas did to Christ Faire words and fowle deedes a kisse and a knocke they put a scepter in his hand but pull his garment from his backe and so do men make faire faces vpon the minister and verbally acknowledge him to haue the rule and authoritie ouer their consciences but in the meane time they take from him or keepe from him his apparell and victuall by not paying their true tenthes If the Ministers calling be honourable let not his meanes be miserable either in scarcitie or in vncertaintie The second rule of equity or reason is this That wheras the euangelicall minister is not the minister of men but of God properly and principally he is also to be paid his wages not from men but from God he is the speciall seruant or steward of God the worke he doth is peculiarly the worke of the Lord men haue benefit by it but as seruants in a great house haue benefit by the stewards paines wherein the steward is indeed the seruant of the family accidentally and in a secondarie sense but hee is truely and properly the speciall seruant of his Lord and therefore he is not paid his wages out of the wages of the rest of his fellowe seruants but out of his Lords owne reuenewes euen so the Minister of the Gospel Gods steward is not to liue of the estate or portion of his brethren but to be paid out of Gods owne speciall reuenues which are tythes and offerings that men may not haue occasion to say as oftentimes vnaduisedly and rudely they doe Nabal-like the Minister is maintained with my bread my drinke my money not remembring that God hath a share and doth challenge his speciall tribute vpon their goods which he doth assigne vnto the minister of his word Gods seruice by the ministerie of the word and sacrament is his owne and of his owne appointment not of mans pleasure or deuising Gods seruants for this speciall worke are also of his owne choise for both in the old Testament and also in the newe he sheweth in expresse 〈◊〉 17. 5. 1. Tâ—â— 3. tearmes what parties he accepteth of for this seruice Is it not also equall and likely that he would haue speciall reuenues 〈◊〉 5 4. of his owne where with to maintaine his speciall seruants in his speciall seruice without referring them to the curtesie of men All men are the seruants of God â—s all the cattell vpon a thousand hills are the goods of God vz. in a large sense and common right but the Ministers of the word whether Leuiticall or Euangelicall are the seruants of God as tythes and offerings are the goods of God viz. after a speciall manner the one doth performe to God that seruice which is his seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a speciall manner the other doth belong to God specialâ— proprietate as his reserued rent as I haue shewed in the third chapter So then the Lord doth allow their hire vnto his ministers Carlet tytâ— out of his owne reserued rents and reuenewes and not maintaine his owne seruice with that which he hath 〈◊〉 pag 95. 98. â—â— passed away vnto others as indeede he hath done all that a man conscionably inioyeth tythes and offerings beeing set apart Offerings he requireth as presents not as rents referring the performance of them vnto mens considerations these Gods Ministers are to receiue as an aduancement but the tythes God requireth determinatiuely for the certain maintenance of his owne speciall seruice and seruants And therefore it is that the Lord doth not say I haue appointed the Leuites to serue you and you shall giue them of yours but I the Lord separated the tribe of Deut. 10 8. Leui to beare the arke of the couenant of the Lord to stand before the Lord to minister vnto him and to blesse in his name So I haue giuen the children of Leui all the tenthes I haue Numb 18. 21. 24. giuen the tithes to the Leuites for an inheritance And yet more fully speaketh the Prophet Ezekiel I am their inheritance Ezech. 44. â—8 you shall giue them no possession for ani achuzatham I am their possession as if he should say I will not haue them to stand beholding vnto you for their maintenance for seeing they administer vnto me in my seruice and not in yours I will maintaine them with myne owne reserued reuenewes and not with that which I haue passed ouer vnto you but with the tythes and offerings which I haue reserued for my selfe in expresse tearmes Hereto tend the words of Philo Iudaeus Ne quis ex conferentibus exprobret De pâ—â—m honor sacerd accipienti beneficium suum iâ—betur prius in templa deferre munera vt tum demum inde desumant sacerdotes Least any of those who doe contribute should vpbraid the receiuer by his beneuolence he is commanded first to bring the oblations into the temple that the Priests may thence receiue them Another saith Nec sane dixâ—t vt ex oblationibus ederent sed esacrario ne vel eos qui aliquid caperent puderet The 〈◊〉 11◠〈…〉 accepti proinde ac si ab hominibus alerentur vel qui impâ—rtâ—rentur his sua insolâ—scerent that is He hath not said that they should eate of the offerings but of the tabernacle least either they who receiued should be ashamed as beeing fed by men or else those should grow proud who did contribute of their goods vnto them Also he addeth Manducandum asserit non exdiscipulorum facultatibus sed de euangelio ne forte superbiant quòd Apostolos sustentarent neque enim inquit tu his alimonium subministras sed propria quaedam industria hoc est euangelij enuntiatio ipsos alit that is he saith that they ought to liue not vpon the wealth of the disciples but of the Gospel least men should waxe proud because they maintained Apostles for neither doth he say thou doest minister foode vnto them but a certaine industry of their owne namely the preaching of the Gospel doth nourish them To the same effect also are the words of Augustine which Gratian also citeth Decimae ex debito requirantur qui eas dare noluerint res alâ—enas inuadunt Seâ—m â—dom 1â— post Tâ—â— caâ—s 16 9 1. Tythes are required as a due debt and they
for warre ver 2. the Leuites are numbred from a moneth old ver 62. who are not yet to execute any office in the tabernacle vntill they be fiue and twenty yeare old Num. 8. 24. after the age of fifty they were to cease and to execute that office no longer v. 25. Now let a man esteem by gesse how many in those three and twenty thousand Leuites were not onely vnder the age of fiue and twentie but also vnder the age of twentie vnder which age none of the other tribes are numbred let him also esteeme how many of that whole number of Leuites might be aboue fiftie and I make no question but that he must deduct the one halfe at least and so the number of the Leuites shal not be much aboue eleuen thousand which doth not greatly exceede the sixt part of the tenth So that by this true account the Leuites are so farre from beeing the tenth part that indeede they prooue to be the threescore or sixtieth part of the people of Israel when they were numbred in the wildernesse a little before their entrance into the land of Canaan and soon after that the Lord had assigned the tithes to be the portion of the Leuites Afterward the Leuites are reckoned from thirty yeare olde and their number is increased to 38000. 1. Chr. 23. 3. but the people are also increased accordingly as appeareth 1. Chron. 21. 5. to be almost sixteene hundred thousand men of warre in Israel and Iudah besides the men of Beniamin who are not in the number v. 6. who in all likelihood could not bee lesse then two hundreth thousand considering that 400. yeares past in the account Numb 26. they were no lesse then fiue and fortie thousand and six hundreth and also the citie Ierusalem and the most populous places of the countrie was in the land of Beniamin So that still it is most plaine that the schoolmen and their followers doe roaue very wide and come nothing neere the marke while they make the Leuites to be the tenth part of the people of Israel and so their reason to prooue that the tythes had beene due to the Leuites by a iudiciall lawe falleth to the ground for the foundation thereof is found to be deceitfull Neither onely the schoolemen in their acutenesse haue thus thought the tythes an equal portion for the Leuites whome they vnadvisedly reputed to be about the tenth part of the people but also diuerse others waying the matter in common equitie and considering the Leuites to be a populous tribe haue thought that the tythes might be but a competencie for them among the Israelites and yet bee too much for the Ministers of other countries which should not neede to be so many for the like proportion of people But when this also shall haue beene duely considered which I haue made plaine vz. that of Leuites fit for seruice there was not aboue one Leuite to threescore men of the other tribes beeing all men of warre and either beeing or fit to be Masters of families it will appeare that the number of Ministers now a dayes in other countries proportionable for multitude to the land of Canaan had not neede be any lesse then was the number of Leuites for may not euery threescore yea euery fiftie or fortie housholds be accounted ordinarily a competent charge for one Minister If then other countries proportionable to the Land of Canaan haue neede of as many Ministers as the Israelites had Priests and Leuites then are the tithes of other countries no more a superfluous maintenance for the Ministers thereof then the tythes of Canaan were to the Priests and Leuites of Canaan specially considering the exceeding fruitfulnesse of Canaan aboue all other countries as appeareth Numb 13. 24. vers 28. where the grapes were so goodly that one cluster thereof is carried between two vpon a soa-staffe as if one cluster of those grapes were a load for two men Consider also the great exceedings and aduantages of the first fruits offerings and shares of sacrifices which were daily added vnto the portion of the priests in plentifull abundance as all the meate offerings except a little of each sort â—euit 2. â— veâ— 1â— 1â— which was offered vp by fire vnto the Lord for a memoriall also the whole peace offering whether of sheep goat or bullocke The whole sinne offering of the gouernour or priuate Leuâ—t 3. c 4 cap. 7. person the whole trespasse offering sauing that of each of these some fewe small fragments as the kidnies the caule couering the liuer the rumpe the fat couering the iâ—â—â—alâ—s slancke and kidnies which were to bee burnt for a sweet sauour all the rest was the portioÌ„ of the priests as appeareth also Num. 18. 9. where all these offrings are rehersed assigned to the Priests by god himselfe where presently followeth a farther grant v. 11. This also shall be thine the heaue offering of their gift with all the shake offerings of the children of Israel All the fatte of the oyle All the fatte of the wine and of the wheate which they offer vnto God for first fruites and the first ripe of all that â—â— in their land which they shall bring vnto the Lord euery thing separate from common vse shall bee thine And this was a great wealth for euery male must bring an offering thrice euery yeare Exod. 23. 15. 17. also all ground and houses dedicated vnto the Lord was the priests Leu. 27. But the graunt afore named in the 18. of Numb is still enlarged v. 15. All that first openeth the wombe of man or beast shall be thine the first borne of man and the first that openeth the wombe of the vncleane beast shalt thou redeeme for fiue shekles after the shekell of the Sanctuarie And yet also the priests had diuers aduantages for the increase of their maintenance besides their tythes as all things to be restored when there was knowne no right Numb 5. 8. owner also they had their share both in the second sort of tythes which were to be spent in feasting in Ierusalem Deut. 14. 23. and also in the third kind of tythes which were laid aside euery three yeares for the Leuite and the poore Deut. 14. 29. So that though a lesse companie oâ— Ministers by the one halfe might sufficiently administer vnto as populous a nation as were the Israelits yet ought not the tythes of that nation be thought any greater maintenance for them then the tythes of the Israelites were for the Leuites considering both the extraordinary fruitfulnesse of the Land of Canaan and also the large â—ees by which as we haue shewed the portions of the Preists were aboundantly increased Neither can it be said that we haue an aduantage beyond the Leuites in our gleab lands which the deuotion of godly forefathers haue added to our benefices considering that the Leuites had their cities eight and fortie Numb 〈◊〉 in number and their faire
of feasting banqueting apparelling gaming building or some other of like nature which are maintained by many men in cities and townes of trading with the ministers money while he is not paid his due tenthes Thirdly men might pay their true tenthes and yet both continue the bountie of their liberall expences and also increase their estates neuer the lesse for not man but God hath spoken by the Prophet Bring all the tythes into â—al â— 10 â—1 my storehouse that there may be meat in my house and trie me now herewith saith the Lord of hostes If I will not open the windowes of heauen vnto you and poore you out a blessing without measure I will rebuke the deuourer for your sake c. I would to God that men professing the name of God would learne and knowe what it is to depend vpon his prouidence The heathen shall stand vp in iudgement against Christians for the verie heathen as hath bin shewed reputed themselues not vndone or hindered but to bee the more plentifully enriched by paying their tythes We often doe heare men complaine that though they follow their trades diligently and carefully with a good competent stocke yet they put all into a bottomelesse bagge either they decaie and goe backward or at least they goe not forward they are not increased May I not speake here after the same fashion as the Apostle speaketh vnto the Corinthians in an other case for this cause 〈◊〉 11. ◠〈…〉 and weake amongest you and many sleepe So for thiâ— cause vz. for defrauding God and his Ministers many are poore needie among you and diuers are vndone by one casualtie or other If my speach may seeme too peremptorie to them whom selfe loue and couetousnesse hath bewitched then heare againe the word of the Lord by the same Prophet Yee are cursed with a curse because yee haue spoiled mee Mal 3. â— To the like effect are the sayings of the auncient Fathers most vehement as specially of Augustine Nolite de cuncta Aug 〈…〉 comâ—â—s substantia vestra fraudare decimam ne vobis nouem partes auferantur sola decima remaneat that is with hold not the tythe of any of your substance least God take from you the nine parts and leaue you onely the tenth To the same effect also hee speaketh in his serm de tempor Dom. 12. serm 1. where speaking of a barrennes then present and so grieuous vpon the field and the vine that yeare when hee made that sermon as that they had not passing the â—enth part of the wonted increase of other yeares hee assigneth the cause thereof in these words Nouem tibi partes retractae sunt quia decimam dare noluisti that is the nine parts are withdrawen from thee because thou wouldest not giue the tenth Where he further sheweth plentifully that for so much as man himselfe is the Lords the earth is the Lords the cattell wherewith man ploweth are the Lords the dewes and showers wherewith the earth and seedes are watered are the Lords therefore the Lord might iustly challenge nine partes if hee would and assigne vnto man the tenth part onely for his labour but whereas God dealeth otherwise in so great bountie hee is iustly offended and prouoked to send vpon men oppression to their vndoing and sicknesse also and death to their vtter destruction when they refuse to pay their tenthes This is the doctrine of Augustine and all of it grounded vpon Gods word as they may more fully see who will read Augustine his owne text at large which for breuitie I haue thus abridged and if men will yet see a shorter epitomie let them read consider and feare what the Lord speaketh by Salomon It is destruction for a Prou. 20. 25. man to deuoure that which is holy When the people of Israel were to pray vnto God for his blessing vpon them and their land they were so to craue the goodnesse at the hands of the Lord as themselues had dealt truely with the Lord in his tythes yea they must in their prayers 〈…〉 15 menâ—ion that they had tythed truely and neither kept backe in their owne stocke nor wasted in their feasting any of Gods tythes and not vnlike but this was the cause why the Pharisie in his thankesgiuing Luk. 18. 12. sâ—id in the Temple that hee paied tythe of all that hee possessed knowing that the more truely tythes are paied the more abundantly may men expect the blessing of God vpon the rest of their estate and therefore that is but a plea proceeding from want of faith when a man saith because I can saue nothing at the yeares end or because I haue much adoe to maintaine my selfe therefore I will pay no tythes where the vnaduised foolish man doth argue against all sence and reason for if hee be needie and beggerly this is come vpon him because of not paying tythes truely and the more adoe any man hath to liue by his endeauours the more need hath he to tythe truely that he may obtaine Gods blessing the more effectually for it is the fauour of God that blesseth a man to make him rich and it is the anger of God that crosseth a man to make him poore In the common excuse which the Cittizen maketh one thing there is which cannot but seeme vnto me somthing admirable vz. that when the countriman hauing with great charge and labour tylled his field he payeth the tenth part of that which groweth without diducting any kind of charges yet the tradesman or handicraft thinketh himselfe deepely taxed if hee be vrged to pay the tenth part of the tenth which is the hundreth as for example The husbandman with the charge of his seed cattell and seruants and his owne endeauour also imployed vpon a farme or tenement reapeth at the yeares end as much corne as is worth fiftie pounds presently he separateth out of the same the worth of fiue pounds beeing the tenth part holy vnto the Lord. And howsoeuer the vngodly man which considereth not the prouidence of God doth lay out his tyth with hearts griefe and grudging yet that man who in the godlinesse and faith of his heart knoweth that all proceedeth from Gods blessing hee doth lay out his tenth with gladnesse and readinesse expecting that the blessing of God wil be the more plentifull vpon his nine partes the more faithfully hee doth performe the tenth to God as his sacred tribute But take a tradesman or handicraft which with lesse charge and toile euery way earneth by his owne and his seruants labour fiftie pounds in the yeare and this man thinketh himselfe very bountifull if there come out of his purse tenne shillings to the Ministers maintenance that yeare wherein he hath earned fiftie pounds now here is but the hundreth part paid where the tenth is due suppose 〈…〉 that the exact tenth were not due by the word of God but the eleuenth twelfth or twentieth yet sure there must be some proportion
God secundum literam literally and precisely as they were in the old Testament And vntill the times of Alexander de Hales who was the master of Aquinas which was about the yeare 1240. after Christ howsoeuer there was much wrong and sacriledge practised there was not other doctrine taught concerning tythes But from that time as we shewed â—â—pra cap. 6. before haue the Schoolemen in the steppes of Alexander trampled downe this truth and yet not with out resistance from time to time For in the time of Clement Carlet tyth cap. 5. the eight Pope of Rome about the yeare 1266. liued Iohannes Semeca author of the Glosse vpon Gratian. The opinion of this Semeca as wee cited before in the 12. Chapter is plaine that both prediall and personall tythes are alike due by the law of God And M. Carleton in the fift Chapter of his booke of Tythes citeth out of Krantzius how this Semeca withstood the Pope Clement exacting Thâ—â—amestâ—â—â— of Semeca called also 〈◊〉 is cited out of the sea of histories State of the Chaâ— p. 303. acting tythes out of Germanie and was thereupon deposed by the Pope from the gouernment or prouostship of Halberstade And some fourescore yeares after Semeca liued Nicholaus Lyra who howsoeuer hee be corrupt in diuers points according to the errors of the time yet hee taught this point of tythes not after the corrupt doctrine of the Schoolemen but after the Fathers as we doe now Strabus also is plaine In vtroque testamentâ— Ministris altaris decimae oblationes ad necessaria tribuuntur 〈…〉 Numb 1â— that is In both the Testaments tythes and offerings are giuen to the Ministers of the altar for their needefull maintenance But the truth is that in those corrupt midnight times of Poperie they were very few though alwaies some thorough Gods goodnes who did maintaine any point of truth then suppressed or oppressed the greater number yea almost all betooke themselues to sooth the Pope in his sacriledge amongest many other grosse falsehoods this one point of Poperie also preuailed vz. that tythes were not due by the word of God Indeed as we said before Cap. 2. this point was not so fully discouered to be Poperie by all our late blessed reformers but that diuers of them beeing busied with waightier matters more needfull for the time they either passed by this point as wanting time to examine it or else they tooke it as they found it without any great scanning yet not so as they were all deceiued in it for the Lord did not suffer all of them to let slip a truth so needfull for his Church but would needs that some of them should plainely auouch it Gualter that godly and learned doctor of Tigurie in his Gualt in Matth. 23. 23. homilies vpon Matt. hauing shewed both the originall of tythes before the law and also the vse of them vnder the law at last he addeth Debent hac ad ecclesiam noui testamenti transferri eâ—si enim Leuiticum sacerdotium abolitum siâ— sacra legalia cessarint manet tamen Ministerium euangelij c. that is These tythes ought to be translated vnto the Church of the new Testament for though the Leuiticall preisthood be abolished and the legall rites ceased yet the Ministerie of the Gospel remaineth c. and by and by he saith further in the same place At quae iustior ratio excogitari potest alendi ministros quà m vt ex decimis viuant that is what more equall course can be deuised for the maintenance of Ministers then that they should liue of their tythes Of the same opinion also is Zepperus Zeppeâ— dâ— lâ—g Mos l. â— cap 40. a late and learned German writer Decimae pars sunt illius stipendij quod ministris pro officij sui laboribus diuino naturali iure debetur that is tythes are a part of the stipend which by the law of God and of nature is due to the Ministers for the labours of their calling And now further by the good endeauours of our owne learned Countrimen who haue laboured in this point the matter hath beene more thoroughly examined and the cleare truth is come to light so as many who haue bin otherwise minded doe now acknowledge that doctrin which the word of God and the auncient Fathers and reason it selfe doe so fully importe and auouch vz. that true payment of tythes is due to the Ministers of the word of God by that word whereof they are Ministers and quia magna est veritas praeualebit because great is the truth it will preuaile by the blessing of God which makes it powerfull Obiection 10. Yet hereby doe you but bewray your couetousnesse while you contend and striue so much for worldly maintenance Answer I haue in part preuented this cauill in mine answer to the eight obiection but because I am desirous what I can to remooue all rubbes I will here adde something more fully and say First our strife herein is no way blameable whilest we doe but modestly demand by an orderly proceeding that thing which the word of God assigneth vnto vs. Secondly he is not couetous who asketh his own but he is couetous and iniurious also who detaineth the good from the owner thereof Thirdly it is not riches but the truth that wee striue for God the searcher of the hearts doth know our harts if it were not more for desire to bring the truth to light as much as we can then for any hope of gaine by so vnthankefull a worke we should not once goe about either to write or to speake one word in this argument And so for mine owne part I giue thankes to God vpon the knees of mine heart that I haue not vndertaken this labour either at the first in preaching or since in preparing this treatise for the presse either of a mind desirous to oppose any who is as yet of differing iudgement from me in this matter nor yet vrged by extreamitie of neede or discontentment at my portion such as it is by the bountie of God for naked I came and so I shall reâ—uâ—â— But onely I am willing to declare vnto others so much as I can of this truth as the goodnesse of God hath reuealed the same vnto me vpon my meane industrie in the search thereof and according to my poore faith and iudgement to giue my voice and suffrage as weake as it is in the cause with those who haue pleaded the same before mee with greater dexteritie So farre forth as shall please almightie God to open mens eyes and to incline their hearts to see and acknowledge this doctrine we shall haue cause with reuerend thankfulnes to praise his name and gladly to enioy the fruit of our labours And whereas otherwise any bodie shall repute our arguments sleighter then to be yeelded vnto yet neuertheles we shall by the grace of God go on chearefully and faithfully in the worke of our calling knowing assuredly that while we labour sincerely to glorifie the Lord and to edifie his Church in all needefull knowledge our reward may a while be deferred and denied by man in this world but it will be heaped vpon vs with the greater measure of true happines in the kingdome of heauen by almightie God And therefore in regard of these wordly things I say vnto my brethren and to my selfe as the Apostle speaketh to seruants Art thou called beeing a seruant care not for it but â—f thou mayest bee 1. Coâ— 7. 21. 22 free vse it rather for he that is called in the Lord beeing a seruant is the Lord freeman likewise also he that is called beeing free is Christs seruant So if we must continue still in this more seruile condition to be prouided for aâ— the curtesie of our Churches let vs not care for it but if we can happily obtaine the more free estate to receiue the tythes which are our due let vs vse it â—ather for he that ministreth in meanesse and needinesse he is rich and eminent in the Lord for great is his reward in heauen and he that aboundeth in the riches of this world is in Christ but all one with the meanest of his brethren Wherefore I conclude with this earnest supplicationn vnto all men of reason and ciuilitie namely Whatsoeuer you shall thinke of tythes yet for Gods sake wee beseech you and for his sake who bledde and dyed for you in vnconceiueable tortures vpon the accursed and yet most blessed crosse that as you doe professe his name so you would haue his ministers in due account professe not by neglecting and contemning them that the religion of Christ which you magnifie in word you repute indeede to be little worth and so meanely to be maintained Let vs finde that our preaching hath as deliuered you from the superstition and myserie of Poperie so also seasoned you with true powerfull Christianitie Let vs find that whilest we haue informed your vnderstanding the enemie hath not peruerted your affections with irreuerence and neglect of religion We referre the cause to be scanned by your discretion and your discretion to be directed by the grace of God AMEN MATTH 22. 21. Giue vnto Caesar that which is Caesars and vnto God that which is Gods FINIS TO THE READER Who faulteth not liueth not who mendeth faults is commended The Printer hath faulted a little it may be the author ouersighted more Thy paine Reader is the least then erre not thou most by misconstruing or sharpe censuring least thou be more vncharitable then either of them hath been heedlesse God amend and guide vs all Pag. lin    12. 30 when he was not bound  if he had not beene bound 32. 11. bidgnadhaâ— rach  hilgnadhai rak 56. 1. absoletum reade absoletum 79. 5. as  then 83. 18. those  these 134. 18. then the ciuill  then that the ciuill 28. 21.  blotte of 53. 35.   did Marg. pag. 1. for Eph. read Tim.