abilities will stand up to defend the Church-rights and so these blasts of Jesuites and other Sectaries designs and practises against the Ministers shall prove but as winde shaking trees and thereby causing them to take the stronger root Sure I am that such pernicious pieces as this against Tythes have in other cases formerly awakened good Authors and occasioned them to write many things for the necessary defence of the Truth and Rites of the Church of Christ so that the Adversaries thereof in the issue proved but as those Geese which gave the Alarum to the Court of Guard in the Capitol whereby both that and the City were preserved Of these things let the prudent Reader judge and the good Lord God open all our understandings that knowing the Truth consenting and obeying we may be happy in the God of Peace and Vnity our Lord and Saviour Jesus Christ Amen ERRATA Page 4. line 35. read preached the Gospel p. 6. l. 7. now ere p. 8 l. 2 not certain p. 9. l. 15. nay but do you not know p. 11 l. 10. Pharises and Scribes p. 12. l. 14. as received p. 13 l. 20. which could not p. 16. l. 30. where they pleased p. 17. l. 7. notoriously faulty p. 18 l. 9. deserens ibid. l. 5. Nicene p. 19. l. 33 when you mind but. p. 21. l. 11. Mr. Selden p. 29. l. 3. at nunc p. 31. l. 27. hives of drones p. 40. antepenult would gladly p. 51 l. 31. captions p. 53. l. ult to the faithful Moses p. 55. l. 14. Minister p. 56. l. 28. Josh 2.1 p. 57. l. 15. levity of the Greeks ibid. l. 23. arrangeth p. 59. l. 11. proportion between p. 63. l. 30. not unwillingly grudgingly or p. 64. l. 27. as honesty p. 66. l. 28. concerning whom we only say p. 68. l. 3. alta pa◠p. 74. l. 7. laws p. 78. l. 16. unhappy p. 81. l. 11. faithful Ministers ibid. l. 13. and all Ministe s. The Great Case of Tythes Stated TO the Countrymen Farmers c. The Author very considerably addresseth this Pamphlet to those who are as Marchant-men to men of War where he may probably expect some purchase and not many knocks It is for your sakes c. Job 1.7 2.2 1 Pet. 5.8 Satan might have said as much to sinners and Pharisees to their Proselytes for whose sakes they travelled not to save but to destroy them Are they not much beholden to you There is but one God one truth which whether you or we follow let the prudent Reader judg when he hath seriously considered what is here objected and answered You might be truly informed Be but sincere to make that one word truly good and I will have no controversie with you Of all that I could find written c. I on your side I do not conceive that you would be so tenacious of your error had you but so diligently read the truth which many have clearly written on this subject More than two years last past You see me to confess either much want of apprehension or will to understand any but those who were of your party and opinion It shall be acceptabl to me to receive it on which promise I offer you this following discourse The state of the question in hand understand thus Whether Tithes for Gospel Ministers maintenance are due to them by the unchangeable morality of Gods Law This we affirm hence we claim to this what ever you object we shall endeavour to answer against this law no reason can conclude no authority or decrees of man be of value To your objections now you say of Tithes But they were for the Levites That the Priests you say received no Tithes of the People for these belonged to the Levites whence if you would infer that Tithes belong not unto Gospel Ministers succeding them it were a meer caption to beguile your Reader for we are to know that first Priests were Ministers of the Lord Joel 1.9 13. 2.17 and next in that Tithes are confessed to have been due to the Levites they must be confessed to have been due to the Priests for all the Priests were Levites though all the Levites were not Priests The Priests were of an higher order and dignity in the service of the Tabernacle in which they were to Minister the Levites were to bear the burdens of the Tabernacle when it was to be removed to prepare the wood water fire vessels and instruments for the Sacrifice and holy rites c. Now the Priests as they had a more excellent Office so had they a more honorable Portion For first they had the Tythe of their brethren the Levites part the tenth part of the Tythe of all the Land which because they were but few as I shall shew anon was a large allowance unto them So that as the learned Mr. S. Nettles observeth it Ans to the Jewish part the history Tythes it appears by practise that the Priests received Tythes as well as the Levites So much doth Chimki intimate on Mal. 3.10 He commanded the people to pay the tenth of their yearly encrease unto the Levites and the Priests and this is plainly taught by the Apostle Heb. 7.5 For verily they which are the children of Levi which receive the office of the Priesthood have a Commandment to take according to the Law Tythes of the people c. which by Lyra is explained thus Levitae generaliter recipiebant decimas à reliquo populo inter Levitas autem illi qui erant majores illius tribus videlicet Sacerdotes summi filii Aaron non solum accipiebant decimam cum Levitis à populo sed etiam de parte Levitarum recipiebant quae vocabatur decima decimae Num. 18. And therefore by all this it is evident that the Priests received Tythes of the people and not only the inferior Levites Hererto add that in the general grant of the tenth to the Children of Levi for an inheritance in respect of their service in the Tabernacle Num. 18.21 The whole Tribe both Priests and Levites are included Here it seems the Pamphleter followed Mr. Selden too close and caught some knock which made him forget his own words pag. 12. when he comes there to speak of the Popes working under colour of Jewish lawes he saith By which Tythes were given to the Levitical Priesthood dic sodes How given to the Priest-hood if no Priest received them Truly Priests were by their vocation more honorable then the rest of the Levites as being to perform the holy ceremonies within the Sanctuary therefore they received a more honorable portion than the rest of the Levits for they had the tenth of their part of the Tythes of all the land Now because they were but few in respect of the whole Tribe of Levi of which were numbred above 22000 Therefore considering the first fruits and their fees out of the Sacrifices and other offerings Num. 3.39 43. besides their part of the Tythes
Hyrcania Bactria S. Mathew in Ethiopia c. What should these men have done with their Tythes Where should they have had Barns for them who were so little masters of their selves What security could they have had either to gather or keep such things from rapine and spoil If in a Church and State so lately setled so happily governed in peace we have had so much experience of plundering and sequestration What think you could have come to the Apostles and their primitive successors if before the Churches peace they had claimed their Tythes 5. Charity of Christians in those first ages of the Church was so abundant toward those that taught them Gal. 4.14 15. that they needed not any other supply by Tythes but when that began to grow cold it was but reason that their due to Tythes should be revived and their proper right claimed and received How long this charitable contribution continued it is uncertain but as it decayed good Princes by Gods providence in the overspreading encreases of Christianity did well to make laws for the maintenance of Gods worship and for the same what so good a way could they take as that by Tythes which Gods wisdom had apointed So Princes gave not Tythes to the Clergy by their laws but only as need required restored them to the just Proprieters God gave them though in several ages he put it into the minds of Councels to require them and of religious Princes to make coercive laws to bind their Subjects to pay them 6. Another cause of intermission of their claim was that high opinion of the devouter Clergy of voluntary poverty which dream of theirs Gods providence made use of to make their persons venerable and their doctrine of more esteem among the Gentiles when they saw that their teachers aimed not at their own ease safety honor or enriching but only saving of souls 7. Lastly Fear of scandal caused not only St. Paul to forbear his claim and using his just power 1 Cor. 9.12 2 Cor. 11.12 but others also Hence probably it came to to pass that so little mention is made of Tythes in the primitive age of the Church or the exaction of them yet we must remember that St. Paul saith it was not that he had not power to have used his right as he plainly shews 1 Cor. 9.4 6 7 9 10 11 12 c. So that if it be granted that in those several obstructions for some ages we neither read of any claim or use of Tythes What can our adversaries hence infer No use or claim ergo no jus decimandi Neither read we of any use of the Sabbath in all the history of the Patriarchs recorded by Moses or of any Priestly or Prophetical function neither taxing the neglect or exhorting to the use or observation thereof but can we reasonably conceive that these ancient Saints either so long omitted the sanctification of the Sabbath or Priestly exercises of Religion no use therefore no opinion of the right What think you of the 40 years intermitting Circumcision whereof we have before spoken did that take away all opinion of the right Weekly Offerings for the Saints c. for the poor Saints What argument is this against Tythes Good Christians now relieve the necessities of the Saints where collections are made for them Doth this impeach their duty of paying Tythes Nay but this ought ye to do and not to leave the other undone This way of contribution continued in the Church c. how long it is not uncertain but certainly the Pamphleter was not well advised to say that it continued till the great persecution under Maximinian and Dioclesian about the year 304. before which time his vouchers Tertullian Origen and Cyprian were dead which appears saith he by the writings of Tertullian Origen Cyprian Tertullian flourisheth about the year 208. then wrote he against Marcion Origen flourished about the year 232. and died about the year 252. And Cyprian was crowned with Martyrdome by Eusebius computation in the year 259. in the eight persecution under Valerian as other Chronologers reckon Dioclesian caused that long and bloody Persecution which was the tenth in order Your self confess in your next Paragraph save one Pag. 4. that Cyprian lived about the year 250. Now suppose that the specified contribution did continue till the year 304. how can that appear by the writings of Tertullian Origen and Cyprian Did dead men write for your Assertion But learn to bring your untruthes closer together and at least to hold the Poets rule to write ficta possibilia possible though not true things Pag. 5. By whose writings it also appears that there was not the least use or practise of the payment of Tythes in those former ages Hence you would conclude that there ought to be none now but that Ministers must live on the abundant charity and contributions of charitable people now To which I first answer Shew us that charity of people towards their Ministers now adays and then urge their example against Tythes but while you take from us all that you can their example is improperly pleaded against us which you will not have to hold for us Next I say that by their writings it neither doth nor can appear which you here say and how prove you this your negative There was not the least use or practice of payment of Tythes in those former ages besides those which we have to shew for the contrary Know you not that many excellent writings are lost and so never come to our sight Like divers famous Cities mentioned by Strabo and other Geographers whereof little else now remains but the bare names read the industrious Erasmus his complaint in the end of Jerom's Catalogue of Ecclesiastical writers where after other expressions of our loss of eminent Authors he concludeth Verum hic dolor extimulare debet onmes bonis addictos autoribus ut id certè quod superest tanto legant avidius quanto minus est quod temporum ruina nobis fecit reliquum moreover who knows not that both sacred and Ecclesiastcal and other Authors wrote many Treatises pro re natâ and as enemies of the truth gave them emergent occasions of necessary defence thereof without which most probably they had therein been silent For what need they have written or armed themselves or others when none opposed But now dato non concesso Suppose that we read not in the writings of ancient Councels or Fathers any the least use or practise of the payment of Tythes What Therefore no Tythes were paid in those former ages Nay but you do not know that all that which our Saviour Christ himself did never came to our knowledg Many other signs truly did Jesus in the presence of his Disciples which are not written in this book John 20.30 21.25 There seems an impossibility of writing all done but not written concludes à non scripto ad non factum non valere argumentum
have but such as would Act with you and in your progress toward hell have ready their go up and prosper But you say we are Godly people yea and your Actions have prettily well declared you such unto the World 'T was godliness with you to spoile our goods to sequester and imprison us though we are silent these injuries cry at the gates of Heaven and posterity willl freely speak of this your pretended godliness Oh Sir but we ever held out the profession of reformation truly as those crested pictures which comming on shew Sainct but going off devil And what competent maintenance faithfull Ministers were like to have of such Professors but that of Ahabs allowance 1 King 22.27 Put this fellow in Prison and feed him with the bread of affliction and with the water of affliction here would be your competency for the Ministers of Christ 15. Tythes and Offerings as grounded on the Moral Law are due to those who serve about holy things of the Gospel for all except Atheists and Semiatheistical Antinomians confess that the moral Law doth now as strictly bind quoad vinculum as before Christ came into the World to take away the curse of the Law he took not away our duty therein commanded he did not in respect of our obedience dissolve one jot or tittle of the morality thereof If therefore the moral Law still binds men to pay Tythes it binds to pay them to Ministers whom God hath called and assigned to receive that his part reserved and appointed by him for their service in his publick worship and to none other Christ repeating the first Commandment of the moral Law enjoining our serving God saith Mat. 4.10 him only shalt thou serve which another Scripture expresseth honor the Lord with thy substance Prov. 8 9. and with the first fruits of all thy encrease The quotam partem whereof he determineth by Tythes which are therefore enjoined in the first precept in the moral Law Likewise in the fourth precept for sanctification of the Sabbath by Prayer hearing the Word c. And how shall they hear without a Preacher And how shall Ministers Preach without necessary means to keep them alive and to furnish them with accomodations necessary to the performance of their Ministerial charge which is to give attendance to reading c. that they may both save themselves and their hearers when they have not so much as means to preserve their lives and to supply them with food and raiment much less to buy books Likewise Tythes are commanded in the fifth precept for honouring of our Spiritual parents 1 Cor. 4.15 1 Tim. 5.17 Mal. 3. who are to be counted worthy of double honor that is relief and maintenance This is the first Commandment with promise which the Prophet toucheth when he speaks of Tythes and Offerings duly paid this cannot be in an imaginary competency but in that which God hath appointed a definite setled maintenance for those that serve him in his publick Worship which he never left in Law or Gospel to the will or courtesie of man Now other definite or setled means for Ministers maintenance he never appointed any Decimà certam partem desi nat Alens part 4. q. 2. m 2. but by Tythes Offerings and other like perquisites appertinent to those who served in the Tabernacle Temple or Church constituted therefore these must be their maintenance if any Lastly As Tythes are God's part reserved to himself and his assignes so are they commanded in the eighth Commandment which in the negative part saith Thou shalt not steal and God's Prophet sheweth that taking away or detention of Tythes is stealing and the Apostle Mal. 3. Rom. 2. that Sacriledg the worst thievery is found under the Gospel as it was also under the Law why saith he else Thou that abhorrest an Idol committest thou Sacriledg If there be nothing now sacred in the time of the Gospel as some prophane men affirm How unadvisedly did Paul ask that question concerning a thing which is not in being neither can be And if there be any thing amongst us sacred Are not those things such as God hath consecrated and hallowed And did he not Consecrate and set apart from common use Tythes for their maintenance whom he appointed to serve in his publick Worship Now the eighth precept in the negative part forbiddeth all taking away and detention of others right in the affirmative therefore it commands to yield give and preserve what thou canst every ones right so Tythes belong to the eighth precept and indeed the end of ordaining Tythes is evidently moral as in point of piety equity and gratitude as hath been noted and that to which all men of all ages in the World places and conditions are respectively bound as well under the Ghospel as the Law And Abraham and Jacob paying Tythes had the word of promise To Abraham and his seed in the faith whereof he was justified Rom. 4.9 10 11. before he had received Circumcision a seal of the righteousness of the faith which he had yet being uncircumcised So that the Gospel was preached before the giving of the Law by Moses to Abraham Gal. 3.8 Whence it appears that paying Tythes is a Gospel duty performed before their payment under the Law given on Sina and Abraham payed them before the Levitical Law determined them In which determination God did not infer any new thing or right of Tything into his Church but according to the necessity of the present state thereof so regulated and ordered Tythes for the Priests and Levites to govern the people by the Law which was their Schoolmaster to Christ who being come altered nothing of the morality of his Law although the changeable rites like outworn garments and beggerly rudiments Zeck 3.4 were then to be cast off as Joshuas filthy garments and other habits of sanctity and religious Gospel-worship to be put on with Christ the new Man the same body his Church Eph. 4. en ire in every part under the same sacred head Christ Jesus John 1. remaining the same the Law then was given by Moses Ministry but grace and truth by Christ who perfectly fullfilled all that which was prefigured in those Ceremonies And we read that Abel offered firistlings of his flock Qui credidit obtulit decimas Alens Part. 4. Ib. Alens Heb. 1.6 A naturae rationalis lege est ut Dâ—us colatur honoretur Alens quo s and the fat thereof he of Adam's posterity was primus verè fidelis before the deluge after which and the growth of Idolatry the first we read of paying Tythes was Abraham the father of the faithfull Now God was to be Worshiped before and after the giving of the Law at all times and by all persons which the very Law of Nature dictated to reasonable men and God's Worship supposing his Ordinance by the Ministry of man could not be without Ministers to officiate neither could