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.
THE REVENVE OF THE GOSPEL IS TYTHES Due to the Ministerie of the word by that word Written by FOVLKE ROBARTES Batchelour of Diuinitie Victâ—ma sacra Deo 〈…〉 Hinâ— aquâ—â—â— â—d â—ullo 〈…〉 〈…〉 Sacrilegâ—que sacer deâ—â—oratâ—gn◠〈◊〉 Sic mâ—â—uatâ— quâ—â—urâ— deâ—â—◠〈…〉 â—t saâ—â—as audâ—◠〈…〉 The sacred oâ—â—â—â—ing broâ—â—eâ—â—â—he 〈…〉 A gâ—lâ—â—he 〈…〉 to her 〈…〉 A sparke 〈…〉 Beâ—â—â—d her 〈◊〉 bâ—rnt vp all her wealth â—â— let him feare who â—â—e he be tâ—at 〈◊〉 〈…〉 god◠〈…〉 â—he câ—urchâ—â— sâ—â—aâ—e Printed by CANTREL LEGGE Printer to the Vniuersitie of CAMBRIDGE 1613. ⧠REVERENDO in Christo Patri ac Domino IOHANNI IEGONO diuinâ prouidentia Episcopo NORDOVICI vigilantissimo Diocesano suo indulgentissimo ET ⧠HONOR ATISSIMO viro EDVARDO COKO Militi summo totius ANGLIAE Institiario Serenissimi Regiae Maâ—â—â—aâ—i à Consiâ—us sanâ—â—â—ribus Doâ—â—no suo singulari FOVLCO ROBARTESIVS diu indies in terris cumulatum honerem gloriam in coelis tandem sempiâ—ernam religiosissime precatur ARdua debilibus praestat quicunque lacertis Hic validis sulcris auxiliandus erit Debilis Herculeos ego pertentare labores Ausus sublicijs incubo marmoreis Anterides duo vos stabiles ceu marmoris est 〈◊〉 Quique Atlantaeam ferre soletis opeâ—â— TV. Pater â—â— Paâ—â—â—â— qu◠〈…〉 Sedâ—â—o incumben◠〈…〉 Pastorum decâ—â—â—â— quâ—â—â—iâ—ula saâ—ra vâ—rendâ—s Reâ—dâ—â— qui Peâ—â—â— more tuentur oâ—es Ampla demâ—â—◠〈…〉 Praâ—iâ—â— gaâ—â—â—â— Dum 〈…〉 eâ—â—peranter 〈◊〉 TV 〈…〉 〈…〉 In 〈…〉 Terras 〈…〉 〈…〉 〈…〉 〈…〉 TV PATER INDVLGENS IT TV VENâ—RANDE Vâ—Râ—RVM In fortes humeros excipiatis onus Excipiatis onus tremula grauitate reclinans Auxilium â—imide supplâ—â—â—terque petens Supplicatâ—en vobis in FORâ—A PAVPERIS ipse Christus opem vestram subsâ—diumque rogans Supplicat vt verbi Dominus quas sorte ministris Sâ—ncut aeternâ— neraptantur opes Noruâ—ci Antistes ius spirituale ministras Quod uâ—let auxilij spirituale ferat Temporeumque Pater legum ius COKE gubernas Quod valet auxilij temporeumque ferat Ipse Leuitarum pateres IEGONE Sedetque In mensa gremto COKE Leuitatuo Ergo patrocinium Christi praebete ministris Ne Domino sacrae diripiantur opes Sistite vesanos hâ—minum rabidosque furores Qui sitiunt sacras despoliare domos Diuino decimas sancitas iure ministris Et vos humano cogite iure dari Ter-faelixisto diuino munere mundo Praesenti vestrum viuat vterque diu Fataque quando olim mutabitis ista supersit Virique in caelis anteparata domus ROB. HILL Theol. Profess Vox populi Quid dabimus Vitulum Grauis est iactura Vel agnumâ— Velleporem nimâ—s est Satis est gallina vel anser Vox dei Damthi primitias Cereris floraeque Liaei Poâ—â—nâ— priâ—â—genitum primasque laborum Daâ—â—hi subque noua verbi da lege ministro Sic tibi pro decimis summam prâ—stabo salutem Ista canit mystes Dices ingrate popelle Cantabit vacuns coram grege diuiâ—e pastor Euge sedingratus coram loue iudice surdo Clamabit populus tandem vacuusque peribit TO THE RIGHT WORSHIP FVLL SENATE AND SOCIETIE OF THE MAYOR SHERIFES AND COMmons of that Religious and well-gouerned Citie and Countie of NORVVICH increase of pietie true fame and all prosperitie RIght Worshipfull and religious while Poperie preuailed in former times like a thicke fogg though it quenched nothing yet it smothered for a time almost all points of sacred truth But Poperie now vanishing as mist before the sunne all points of truth doe shine cleare againe to the praise of God and our comfort And yet hath not that duskie vaile beene foulded vp all at once but by degrees so that some points appeared more timely others haue beene the longer vnperceaued The Schoolmen Alexander * Alexand. â—e Ales◠〈◊〉 â—ulo◠〈…〉 〈◊〉 Gulâ—â—lm Gâ—â—â—â—r quos omâ—â—s 〈◊〉 subtilitaâ—ibus proâ—stâ—bâ—iâ—â—â—dâ— Antâ—chriâ—â—â— râ—gno â—rmauit Cent. 13. cap. 10. and his Schollers 1200. yeares after Christ were the first that taught that tythes were not due by the Morall law And this they did to iustifie the exorbitant practises of the Pope It is therefore a Popish doctrine Diuers yet no small aduersaries vnto Rome haue receiued that for truth which is meere Poperie But the sonne is now vp in such brightnesse as that none shall be deceiued but onely the wilfull Therefore amongst others who happily laboured to fling away the vttermost skirts of the Romish mantle that it no longer shadow this part of truth I haue aduentured to stretch foorth mine hand What God enabled mee to performe I humbly offer to your fauourable acceptance vnto whom by peculiar bonds both of ciuilitie and conscience I am obliged The point is a case of conscience and of great consequence and therefore would be thoroughly considered Yee are wise to iudge as religious Magistrates yee are fauourable to religion as zealous Protestants God Almightie blesse both your publike state with increase of Worship and your seuerall persons with daily augmentation of his speciall grace Cambridge Nouemb. 1613. Your Worships in all loue and seruice FOVLKE ROBARTES In librum Foulconis Robartesij de reditibus Euangelij EIa homo num totum Christus totus tibi lucrum Parsque Dei tua pars pars tua Dextra Dei Detrahit lucrum partis partemve lucellj A Christi mystâ Dextera christicola Quin docto potius pandâ—nti numine dextro Rectaque suadenti crede Robertesio Dat merit ò decimas Christo quicunque meretur Quam rem cunque facit dummodo rem faciat Sunt habitus abitusque homini varij Deus idem Vnde habet huic Reditus vnde abit huc Reditus R. Per. Bac. Theol. C. C. C. In loue to the Author and Cause WHilome the Church was rich Iustice her due Deuotion gaue her plentie her full chest With treasure swell'd which Pietie did accrue And Charitie dispence this time was blest Till lawlesse Sacriledge with maine despoile Seaz'd on the holy Goods possest her land As hostile rage preuailes in conquered soile So warr'd the Christian gainst the Church her hand Meane while was on the common so which wreaks Both her and them a sad-reioycing day The peoples gaine with Churches losse thus speaks Whil'st one obtain's such conquest both decay W. R. Mag. Art C. C. C. De decimarum debitione c. SEe Learned Leuite what will be the end Of this thy pow'rfull writt thou doest intend The Oxe his corne vnmusled now shall tread And Leui's tribe may eate their owne schew-bread But here thou fail'st where Tythes were due before All will be paid Tythes shall be due no more Suam cuique DAme Natures twylight clearely shew's this true That who gaue all may claime tythes for his due Yet can the Prince of darkenes lightly see To lead leowd-men to this forbidden tree But let the Eagle though of plumes most faire And great commanding Empresse of the aire Not dare to fat her Eaglets with the right And sacrifice done to a heauenly
might Fire will consume a sacrilegious nest No baser bird can holy bitts digest Deo posui Leuitis Iurisia Gu. Bonswell Iesuanus Cant. THE REVENVE OF THE GOSPEL CHAP. I. The labourer is worthie of his hire THat man of God and choise Apostle the blessed Paul who beeing extraordinarily enabled with knowledge zeale and vtterance could preach soundly and effectually without studie had more experience of labour and miserie in the world then either desire or neede of worldly hire and yet he enacteth it as the law of God in more then Mede and Persian irrevocabilitie that the Labourer is worthie of his hire This is a breife 1. Eph. 5. 18. statute yet is it so full not onely determining but also yeelding such an imperious reason as if any man should denie maintenance to the ministerie of the Gospel that man should haue euen his plough-boy or kitchin-drudge to arise against him to his condemnation in his conscience here and in the iudgement of God hereafter for if these so meane and so silly are not to be vnrewarded except men will haue the Courts of heauen to be possessed with their cruelty then how much more hainous and barbarous is the iniustice of him who withdraweth earthly food from that mouth from which himselfe receiueth heauenly nourishment who depriueth him of his due cloathing by whom himselfe is adorned with the glorious robe of the righteousnesse of Christ who causeth penurie in the familie of that man by whome himselfe is made the child of God of the family of Saints So that the force and power partly of shame without and partly of the conscience within doth enforce that to be graunted which the deuill himselfe cannot deuise how to denie viz. It is good reason that Ministers haue maintenance for the labourer is worthie of his hire But as it falleth out with many wholesome humane lawes so fareth it with this diuine constitution viz. Euill manners make them and euill mindes doe marre them with peruerse interpretations The hire is graunted to be due but while questions are mooued about the quantitie and qualitie thereof it is made an indiuiduum vagum without determination and then hoc aliquid nihil est Some where this hire is iust nothing and in many wheres as good as nothing and in most places where Ministers are maintained at the courtesie of their people it is a scant share fit to protract a sordid life dishonourable to the ministerie which is indeede a kinde of something but for the smalnesse and vncertaintie thereof it is a neere thing to a meere nothing But while the Apostle doth mention this labourers worthines he doth intimate that he ought to be had in a more honourable regard and in the possessiue pronowne calling it his hire he doth insinuate a due proprietie and therefore that it dependeth not vpon the pleasure of men but that all men haue their consciences burthened to the performance thereof not withholding the good from the owner thereof for it is not thy goods but it is his hire whereof he is worthie CHAP. II. The due hire of the Ministerie is neither mens curtesie nor that new deuised competencie WHile sometimes the lazinesse and luxurie of that degenerate cleargie and sometimes the bastards of their Pope himselfe vnder the name of his nephewes and cosins deuoured the tithes of mens increase whose vntaught soules were deuoured by ignorance superstition and impietie some godly men perceiuing this and not advisedly distinguishing betweene the thing and the abuse thereof haue growne to that extremitie of indignation as to disclaime all right which any minister might haue in the goods of any man further then men should be pleased to extend vnto them of their meere beneuolence Thus thought the Waldenses Wicklife Husse and Carlet tyth cap. 1. them the Anabaptists of these dayes doe followe Others inordinately affecting the praise of contentment and neglect of the world haue soothed vp the mindes of such men as are either ambitious couetous or voluptuous and submitted themselues to mens curtesie And men againe perceiuing what praise they may purchase and what reproofes they may preuent by feeding their ministers in this seruile sort haue and doe applaud those for the onely true apostolicall pastors and teachers who say they seeke mens soules and not their riches This was at the first the subtiltie of the Friers to vndermine the incumbents and beneficed curates and it is now the practise both of them and of others Against this dangerous conceit among the many volumes of replyes and answers which might be framed I vâ—â—â— vse onely one of each kind And first for reply I vrge that 1. Tim. 5. 17. The Elders that rule well are worthie of dâ—uble honour Hoâ—our there is maintenance as all expositors the scope of the text doth shew The Elder is the Minister without question howsoeuer some of late haue thought not onely the Minister So the sence is Mininisters of the gospell are worthie to receiue honourable maintenance If they be worthie to receiue then it is not in the pleasure of man to pay as he list If the maintenance must be honourable then must it not be of beneuolence for that is commonly both scant and vncertaine which is a thing miserable not honourable Then secondly for answer I say that where almightie God hath as well allowed me mine honour as allotted me my labour I may demand the one while I performe the other without imputation of discontentment Who taketh the fleece not feeding the flocke is indeede a base hireling but the true shepheard doth eate the milke and sheare the wool where he taketh care and bestoweth pasture 1. Cor. 9. 7. Some shewe of reason doth this conceit pretend because it seemeth to haue beene the Apostolicall practise but I haue ouerthrowne it by apostolicall doctrine For the Apostles practise it was what it might be vnder persecution when either the pouertie of the Church spending all in common could lay out no tythes which Zanchie yet thinketh were then gathered by the Deacons â—â— redemp in 4. praecep or the foule-wide mouthes of false Apostles were faine to be stopped with refusing all allowance from the Church but the Apostles doctrine is a perpetuall direction and therefore both alloweth Ministers to receiue expect and require as also inioyneth both people to performe and Magistrates to see performed that which is due and must be honourable The doctrine of the Apostles is not yet contrarie to their practise but our times God be thanked doe differ from theirs and they from vâ— They could preach without studie but all our studies are little enough to finde out the truth and therefore they might make tents to earne money when we must be reading Act. 18. 3. hearing praying or meditating to attaine to knowledge They could maintaine themselues and therefore sometimes receiued neither tithes nor beneuolence our times of earning money must needes bee spent in turning ouer and pooring vpon inke
not distributed without the consent of the Bishop as appeareth in Ecclesiasticâ—ll stories and in Cyprians epistles This testimonie of Zanchie sheweth that prouision was made for the Ministers of the Primitiue Church two wayes partly by tythes which were paid vnto them more Leuitarum after the same manner that they were paid vnto the Leuites and partly by the bountie of such men as in consideration of the pouertie of the Church bestowed from time to time more or lesse of their goods or lands as an offering vnto God and an addition vnto the maintenance of the Ministerie Secondly here Zanchius testifieth that which is plentifully to be found in auncient writers vz. that these reuenues both of tythes and offerings were wont to be brought vnto the Bishop of each diocesse at whose direction the distribution was made amongest the presbiters or Ministers who were imploied in his diocesse 〈◊〉 1â— q 1. 〈…〉 l. â— c. â—â— and this doth Zanchius speake according as is extant in Gratian and the first tome of the Councells And hereby is discouered the error of those who thinke that before there were distinction of parishes which say they and therein also they are deceiued was Ann. Dom. 1180. not vntill the counsell of Lateran euery man migâ—t pay his tythes to whom himselfe thought good But doe they thinke indeed that before the counsell of Lateran men might pay their tythes to whom they listed then I aske of them by what law were they bound to such payments by a humane constitution nothing lesse for howsoeuer the simplier hearted world heretofore enacted all statutes in shorter lines and fewer words then now they doe yet find we no lawes of so great antiquitie as that they had not then learned to include so necessarie circumstances of paiments as the partie to whom the payment be made If it be then answered that not any humane lawes but meere conscience did mooue men to pay tythes in those former times and therefore did euery man bestow his tythes then vpon that or those parties to whom in conscience he thought them most due then the question is yeelded vz. that tythes are due by the law of God without any humane decree for if the conscience be tied and not by any law of man then certenly there is the direct law of God But the truth is that euer since the Church had a Christian Magistrate and that things could be throughly setled there haue beene humane lawes to enforce the payment of tythes which were formerly due by the law of God for tythes beeing long acknowledged and paid in the Church before there were any humane lawes concerning payments of tythes which were formerly due by the law of God it followeth plainely that they were held due in the Primitiue Church by the law of God and as for that which is surmised of the choise of their teacher vnto whom they would pay it is a very dreame for as we haue shewed the tythes before distinction of parishes were to be brought into the common treasurie and distribution to be made thereof by the consent of the Bishop I doubt not but some precedents may be shewen of men paying their tythes some to one some to an other as each man best fancied but then it was either by speciall licence obtained for that purpose or done by such men as either for their greatnesse could not bee ruled or for their meanesse or loosenesse of the times were not regarded and then factum est sed non oportuit that is that was done which ought to haue beene vndone it beeing contrarie both to the godly custome of the Primitiue times and the wholesome laws of succeeding Churches according to the words of that Palentine Councel Anno 1322. Parochiarum diuisio à sanctis patribus instituta certitudinem 〈◊〉 Palâ—â—t anno 1â—22 cap. de parochiâ—â— parochianorum decimarum debitam solutionem inducit cum verò libertas mutandi parochiam per abusum qui in quibusdam patribus inâ—leuit parochianis indifferenter conceditur tum parochianis ipsis subtrahendi decimas praebetur occasio ecclesijs iniuria in decimarum primitiarum oblationum aliorum iurium subtractione damnabile irrogatur that is The diuision of parishes which the holy Fathers ordained bringeth in both a certentie of parishioners and a due payment of tythes but when libertie of changing parishes is indifferently graunted vnto parishioners through an abuse which grew into fashion in some of the Fathers then occasion is affoarded vnto parishioners to withdraw their tythes and also which is a damnable thing an iniurie is done to the Churches in the detaining of tythes first-fruites offerings and other rights And therefore it was in that counsell decreed as appeareth in the same Chapter that those people who betake themselues to the communion of other Ministers and pay their tythes from their owne parish Minister and also the minister so receiuing any doe incurre the sentence of excommunication Againe further marke that in the Primitiue Church the Bishop and the Ministers did for the most part liue in common in each diocesse clericorum vt plurimum communis erat vita conuersatio so saith Duarenus out of Gratian Duaâ— l. 2 c 1. 〈◊〉 12. qâ— 5. D. 〈◊〉 which same thing a learned man of our owne age and countrie obserueth vpon Act. 20. 28. vz. that the whole clergie did in common attend the whole flocke But in processe of time parishes beganne to be limited in each diocesse in some sooner in others later and then vpon the limiting of distinct parishes Singulis ministerijs certi reditus adiuncti assignati quibus ministri Dua◠〈◊〉 tanquam re propria fruantur eosque ipsi arbitrio suo dispensent atque administrent that is Vnto each ministerie were assigned and adioyned certen reuenues which the ministers enioyed as their owne goods and which themselues did administer and dispence at their owne pleasure And hence we haue an answer readie to the obiection of some who say that if we will haue tythes now as the Leuites had then we must haue as they had common barnes and storehouses into the which the tythes must be first gathered and then distributed But the answer I say is readie to so friuolous a cauill vz. that so it was whiles the Ministers did liue in common as the Leuites vsed but when the state of the Church did require an other course and that parishes were limited seueral men assigned vnto seueral cures to reside among their own seueral parishioners to ouersee theÌ„ to preach publikely to admonish exhorte and comfort priuately then euery Minister hath the tythes and oblations of his owne parish and so his own priuate barne and storehouse where to lay vp the reuenues of his owne ministerie wherewith himselfe and his familie are to be maintained hospitalitie is ot bee vpheld and the poore to be releeued as their need and the ministers abilitie do hold proportion And whereas some
diduction of housekeeping shall be so interpreted by any let them assure themselues that as it is vnreasonable so also is it an interpretation which hath not the iudgement of the auncients to vphold it The third meanes of euidence in this point is the remaining 〈…〉 monuments of the conscionable practise of our Forefathers by those monuments I meane the records of incumbents though in most places by this time smothered that they tell no tales yet in some places still extant to vpbraid that world which hath banished Poperie to practise sacriledge In those records the tythes of particular men in Citties and townes of trading are found to be as I dâ—e heare of some three of some foure of some tâ—nne and twenâ—ie pounds per a mum Hostiensis a Canonist râ—peâ—teth that in his time certaine honest lawyers did 〈…〉 by their â—iâ—es certaine purses which they called tythâ—â— purses wherein they put the tenth-shilling of then 〈…〉 for theâ—â— Priests There is no probabilitie therefâ—â—◠〈◊〉 both the charge of trade and also of house-kâ—eâ—â—â—g was diducted where the tythes amount to so 〈◊〉 summe And lastly when men consider how beneficeâ— of liâ—tle parishes in cities and townes of trade are valued in the Kings bookes some ten some twentie pounds â—nd more per annum we must needs thinkâ— that they had 〈◊〉 tythes when they were so deepely rated Where are those tythes now were they due onely in time of Poperie are the Ministers of the Gospel debarred from them is this the reward of discouering poperie and reuealing the truth that we must loose our tythes for our labours Or doth this world confesse that a tythe is due and yet vnder colour of diducting expences leaue no tyth to be recouered Is it acknowledged to be due and that it ought truely to be performed as in that statute of Edward the 6. and yet there is no way to obtaine it but what couetousnesse doth with-hold that either sinister interpretation shall beare out and iustifie or for want of sufficient lawe it cannot bee obtained I would to God we could perswade with men that they would not giue so great scandall and so iust cause to open the mouth of the Papist to call our profession a religion of libertie when as what they paid duely as they were iustly bound that our reformed people should so dissolutely neglect and so iniuriously with-hold from God and his ministers that full fitly may a Papist say to many a thousand amongst vs in the words of Paul Thou that abhorrest Idols committest thou sacriledge Rom. 2. 22. CHAP. XIII Obiections against the doctrine of tithes propounded and answered Obiection 1. THere is no Commaundement in all the newe Testament to inioyne payment of tythes therefore they are not due by the word of God in the time of the Gospel Answer To this obiection there are in readinesse three answers 1. There is in the newe testament Commandement to this effect Gal. 6. 6. Let him that is taught in the word make him that hath taught him partaker of his goods though there be in these words no expresse mention of a tenth part yet there is mention and iniunction of a part which ought to be performed vnto the Minister or Teacher out of euerie mans goods What part is that if Scripture may be expounded by Scripture then that part is the tenth part for that and no other doth the Scripture assigne determinatiuely vnto the Ministers of God for their seruice as hath beene alreadie shewed 2. What if there were no Commandement for tythes in the newe Testament yet the constant practise of the Church from time to time neuer ceasing except when perfecution put all things out of frame is a sufficient rule vnto vs and of necessicie to be obserued as in the case of the Sabbath not onely obserued once in euerie week but also changed from one day vnto an other this is not commanded in all the newe Testament and yet are we bound vnto this obseruation because of the constant practise of the Church which is vnto vs a necessarie president to be imitated 3. What hath beene once commanded in the old Testament doth remaine a law for euer except it hath sâ—nce at one time or other beene repealed but God hath onâ—e and twice challenged the tythes for his owne and eâ—acted that they bee paid faithfully and gladly vnto him therefore must men either shewe that God hath abrogated this his decree and relinquished this challenge or else hold themselues still bound in conscience to obey God in that commaundement and to performe vnto him that which he doth challenge If any bodie will now say that tythes were an appendant of the tabernacle and temple belonging onely therunto as a ceremonie thereof I haue alreadie prooued the contrarie cap. 6. and if I had not prooued it yet were not a mans conscience euer the more discharged for in this case the tyth-payer is to be put vnto his proofe it is enough for the receiuer to shewe that they were once made his this holdeth strong vntill the tyth-payer can shewe either that the graunt was made but for a limited time or else that since the making that graunt hath been by some act disanulled As for example If it be once enacted that the tenth part of euerie mans liuing bee paid vnto the King the subiect is bound accordingly to make â—is payment except he can expressely shew that that act hath beene either by some other later act repealed or by some inserted prouiso expired and auoided The King sufficiently prooueth his due when hee citeth the act or statute the subiect therefore is bound to his obedience vntill he shew a sufficient dispensation But thou thinkest that thou hast a sufficient discharge because thou caust say the tythes haue ceased with the sacrifices and ceremonies alasse alasse segging is no good â—oping thou must shewe and prooue it Is it enough to say to the King your tenth and taske is out and to be paid no longer because wee haue done paying the last graunted subsidie No no except that thou canst prooue that the taskes or tenths were to continue no longer then those subsidies should be in paying So it is not enough for thee to say the tythes haue ceased with the ceremonies and sacrifices except thou canst prooue by some Scripture that either tythes were ceremonies or sacrifices or that they were to be paid but onely so long as the ceremonies and sacrifices lasted if thou canst prooue this then keepe thy tythes we will not aske them we will refuse them The precept concerning the Sabaoth day once giuen was to continue an eternall commandement neuer to be neglected because God neuer repealed it Changed indeed it was but by the spirit of god vpon iust and waightie cause so tythes once inioyned by God are still due till God remit them If a man shall say that though it cannot be shewed expressely with pregnant proofe from the Scripture when and vpon what cause