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, [Page 2] 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 [Page 3] 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 [Page 4] of replyes and answers which might be framed, I v [...] 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 d [...]uble honour. Ho [...]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) [...] 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 [Page 5] is not yet contrarie to their practise, but our times God be thanked doe differ from theirs, and they from v [...]. 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 and paper, and therefore wee haue neede not to forbeare all, as they might, but to require liberall and certaine maintenance, without which our hearts may breake for iust griefe, that in an vnafflicted estate, we our selues, beeing the Ministers of God, must be afflicted with dishonourable scantnesse, and slauish depending vpon the vncertaine and miserable pleasure of worldly men. If it were laid to the Apostles charge, that they did preach only to gaine wealth by their preaching, and to feede their bellies, then had they no readier way to repell this calumnie, then by refusing maintenance where they were so slandered, as Paul was among the Corinthians. But if the Minister vnder the Christian Magistrate be so traduced, he hath an other way to be releeued, while the Magistrate doth make the backe of the slanderer to smart, or his purse to pay, vntill his false tongue be reformed, and iustly compelled with his owne shame to reclaime the disgrace of the Minister. And so still the case is differing. We claime our certaine maintenance in honourable sort by the Apostles doctrine, beeing not tied vnto their examples in this case, seeing the goodnesse of God hath made our times better then theirs in Christian Magistrates, as he had made their qualifications to exceed ours in their abounding and extraordinarie measure of spirituall graces.
And whatsoeuer good worke men either pretend or [Page 6] imagine to effect, by neglecting the reuenewes which God giueth to his Ministers, as if this were the way to winne soules; let them take heed and assure themselues they doe much harme, for they betraie the estate that God hath passed ouer vnto his Ministers, they giue men aduantage to withdraw the due from the Church, and they preiudice the Ministerie of all other men, who follow not their exorbitant example. It is lawfull for ministers, it is necessarie for all Christians both to be and to seeme regardlesse of worldly things: yet must we not be either so superstitious, as to fling away, and abhorre, or so carelesse as to despise, or specially so bad as to betraie that faire portion wherewith God hath endowed our callings. Honour the Lord with thy riches in carefull and godly vse of them, and not in a contemptuous refusall of thy iust inheritance. I make no question but that this neglect of the Churches patrimonie, hath beene caused in many good men, from a good intent, but certenly it tendeth to an euill ende, which will be in time (if the goodnesse of God preuent it not) a great decaie to true religion. Will not pouertie and depending vpon mens curtesie, weaken the zeale of some, and diminish the authoritie and strength of others, and make all to be vnder contempt, as we see too much alreadie? Will not contempt discourage men from comming into the ministery, and quaile those who are in alreadie, as we shew more fullie in the answer to the fift obiection, cap. 13? God of [...]. 4 [...] 4 [...]. his mercie who hath giuen vs right to his holy tythes, Leu. 27. maintaine our possession in what we hold, and in his good time restore vs into that againe which is detained, if it be his pleasure.
Others thinking themselues better aduised, (though in truth they haue lesse shew of probabilitie when their opinion is examined) haue held it for diuinitie, that it is [...] vnfitting and dangerous for ministers to depend vpon [Page 7] priuate benevolence, least Ministers beeing men subiect to infirmitie, should by this meanes be brought into the state of Calchas in Homer, who knew the truth, but was [...]. afraid to speake it, least hee should anger the hearers, and hurt himselfe. They haue therefore inuented an other course, vz. that Ministers are to be maintained by stip [...]ds, which are to be made certen vnto them, and competent for them, by authoritie. This deuise had his first hammering in the forge of mischiefe the Church, or rather the apostacie of Poperie, and the conceit thereof we iustly disclaime, because it is none of Gods ordinance, but a plausible bane to true religion.
Yet worthy men of clearer vnderstanding, and pu [...]er sinceritie, haue since receiued this be witching illusion in stead of soundnesse, not that they wanted either will, or abilitie to seeke and find so cleare a truth, but because they were so continually and wholly taken vp with the chiefer points of religion, defending the true meaning of the substantiall Articles, against the peeuish vnderminings, and violent intrusions of popish heresies: therefore they haue the lesse intended those outward things and smaller matters; so that supposing tythes to haue expired with the priesthood of Leui, they haue beene content to acknowledge the maintenance of the ministerie to be at the appointment of the gouernours, and so pleaded for no other then this supposed competencie in generall tearmes. Exceeding great was the seruice which they did vnto true religion, defending and redeeming the truth from such thicke fogges of palpable darkenesse: the Lords name be blessed, and the Lords grace make vs thankefull for their most blessed and euer-renowned labours: yet neither did they, nor could any man or men, beeing neither Prophets nor Apostles in speciall sence, perfect all in so short a space:
[Page 8] [...] Hom. Ilia [...] [...]
[...].
Potent Achilles brought not all his sayings to perfect passe:
But finish'd some, and half'd the rest as valiant as he was. But now, the maine points of Christianitie beeing by those blessed late Saints so cleared, as that hee who runneth may read, others of the labourers in the same vineyard succeeding the former, no whit defacing any plant which their fathers had bewtified, they haue by the direction of the same spirit, proceeded in the worke where their elders left it, and so endeauouring to hedge and sence the outside of that exact and rich husbandrie of the others plantation, they haue made it plaine, that neither priuate beneuolences, nor the late deuised competencie, but tythes and offerings, according to Gods most holy ordinance, is the tribute of the religious, to be faithfully performed by euery Christian to Almightie God for the honourable maintenance of the Euangelicall Ministerie.
To relieue Ministers with priuate beneuolences may haue some colour from the practise of the most Primitiue times, and yet be now vnexpedient: but as for this conceit of supposed competencie, it hath neither warrant in Carlet. tyth. cap. 1. Scripture, nor any See the answe [...] to [...]he 8. [...]b. Cap. [...]3. president in all the practise of the Primitiue Church, either before or vnder the best Emperours.
CHAP. III. The tenth part of the increase of euery mans goods is Gods part by especiall right.
THat the Ministers of the Gospel be honourably maintained, it is Gods ordinance, as the Apostle [Page 9] calleth it, 1. Cor. 9. 14.
That neither priuate beneuolence, nor yet any assigned competencie is his ordinance, I haue alreadie shewed.
What it is, I am now to define, and prooue, by the helpe of Almightie God.
The maintenance which the Ministers of the Gospel are to receiue and 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 Original [...] 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, [Page 10] 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 [...]e [...]te [...]. words, Leuit. 27. 30. calleth tythes proprium Dei ius & regal [...] vectigal: that is, Gods proper right, and royall tribute. And in the same place of his Pen [...]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 A [...]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 [Page 11] the second yeare, Num. 10. 11. they receiue not the precepts mentioned, cap. 18. vntill the 30. yeare. So that Perkins. digest. pag. 1 [...] 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 [...]eb. 7. [...] populus quasi sacrum vectigal offerret deo Leuitae eas recipiebant, quia in locum suum deus cos quodāmodo 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 P [...]o. [...]. 9. [...]pist [...]. no [...]. 11. in his notes vpon Cyprian hath these words, Vsus decimarum tribus in rebu [...] 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 & gubernator [...] agni [...]o a quo omni [...]bona in nos proficiscerentur, &c. that is, there is to be discerned a threefold vse of tythes: 1. to acknowledge [Page 12] 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 [...]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 Gods part, and that which is mans parts, making the nine parts to be the Lords graunt vnto man, and the tenth part to be the Lords owne reseruation.
Caine and Abel did at the first offer vnto God of the goods which God had giuen vnto them. What shall we thinke of that their fact? was it a worke of supererogation, or of dutie? Of supererogation it was not: for if they had not beene bound both to offer, and in some sort also to the measure and manner of their offering, how could Cain haue been misliked for the leannesse or scantnesse of his sacrifice, when he was not bound to the performance of any? It was therefore a dutie whereunto they were bound, for the acknowledgement of their Lord, by the true payment of their rent and tribute, and therefore all others are in them admonished of this: vz. that there is a reserued rent, and an imposed tribute vnto [Page 13] Almightie God vpon euery part of their worldly estate, as God by his blessing shall cause the same to be increased. And although it be not precisely set downe, that the portion which Abel did, and Caine either did or should haue willingly offered was the tenth, yet it is likely that it was the tenth rather then any other, if we compare their practise with other Scriptures, which concerne payments from man to God, as (God willing) shall appeare. Manifest it is, that God hath a peculiar right to some speciall part of euery mans increase. And if then the question be, how great, or how little that part is? certenly we must answer, the tenth: for this is the only part which euer God challenged, as peculiar and certen.
And as thus in the old Testament, so also in the New we find tythes challenged to be the Lords, though not by the very name of tythes, yet vnder the generall name of the Lords due: as, Matth. 22. 21. Giue. vnto God that which is Gods. The question is there, concerning worldly things, whereof their tribute vnto the Emperour consisted. The answer is, that both vnto Caesar they must performe his due impost, which is his tribute, and also vnto God they must pay their due acknowledgment [...]. 22. 21. [...]. 21. out of these earthly things: and that is by tythes and offerings, but specially tythes, because they are determinatiuely set downe in their particular summe.
But peraduenture some bodie will say, that though this place cited out of Saint Matt. be of the new Testament, yet it concerneth the state of the Israelites vnder the Leuiticall priesthood: and therefore that I haue all this while onely prooued that tythes were Gods speciall due in the old Testament, but not that they are so now in the new Testament.
I answer, that if God had a speciall interest in some part of our goods in the olde testament, he hath the same interest still: for we doe not any where finde that God [Page 14] hath resigned this right. And whereas further the Lord hauing formerly both challenged and receiued vnder the lawe, and before the lawe, not onely apart, but specially and by name a tenth part, it is our dutie still to acknowledge and performe for Gods due, not onely a part (we knowe not which) but euen this knowne particularly determined part, except the Lord had in the new testament either wholly disclaimed this right, or else remooued it to a newe rate: which he hath not done, either directly, or indirectly. And where it is pretended that tythes were properly appertaining to the Leuiticall priesthood, I haue alreadie in part, and shall hereafter (by Gods helpe) cap. 6. more fully confute that imagination: concluding now, that the Lord hath an originall & primary right vnto tythes.
CHAP. IIII. Tythes by a deputed or assigned right, are due to those who are Gods ministers in holy things.
VVHile we doe consider the deputation of tythes, we find therein a twofold ende or cause of that deputation.
The first and principall, which is to maintaine Gods publike worship. [...].
The secondarie ende, is to maintaine those persons who are the cheife actors in this worship.
The principall ende of assigning tythes, is to maintaine the worship of God. In the 16. chap. of Numb. ver. 21. [...]. where God made the first assignation of tythes vnto the Leuites, this is added in plain words, for their seruice which they serue in the tabernacle of the congregation: the like is Deut. 18. where the Lord shewing first in the fowre first [...] pag [...]. verses, that the portion of the whole tribe of Leui shall [Page 15] be the tythes, offerings, and certaine shares of the sacrifices, he yeeldeth the cause in the first vers. for the Lord thy God hath chosen him out of all thy tribes to stand and minister in the name of the Lord, him and his sonnes for euer. And by the Prophet Ezekiel the Lord saith, that the Ezech 44. 28. priesthood shall be the Priests inheritance, the Lord will be his possession, meaning that the tythes and offerings had not beene the part of the Leuite more then of any of the rest of his brethren, if God had not chosen him from the rest to the ministerie. If either Ruben, or Simeon, or anyelse had been ordained the Priest, to him should also the tythes haue been assigned: for they beeing Gods own speciall part, he conuerteth them to the maintenance of his owne speciall seruice: and therefore before the priesthood of Leui many yeares, doth Iacob vowe his tythes to maintaine Gods worship, Gen. 28. 22. whereof more shall be spoken hereafter, cap. 6.
In the newe Testament though the assignation be not by expresse name of tythes, yet in effect the same thing is ordained to the same ende: if we consider how the Apostle [...]. 69. S. Paul doth ioyne together the 13. and 14. verses of the 9. chap. of the 1. Epistle to the Corinth. by a note of similitude: wherein while he setteth downe the practise of the old Testament for a president vnto the new, we see that what was ordained in the old Testament concerning t [...]hes, is not abrogated but renewed in the new testame [...] They which wait at the altar, are partakers with the altar [...]ren so also hath God ordained that they which preach the Gospell, should liue of the Gospel. Where the Apostle doth not only set downe as a matter of equity, that the Ministers of the Gospel should be prouided for, but also that it be in the same manner as it was in the old testament; euen so, that is, by tythes & offerings: for so was the ministery of the altar maintained. Also in the 6. cap. & 6. v. of the epistle to the Gal. there is a full and plaine assignation of a part of euery [Page 16] mans goods vnto the ministerie: Let him that hath been taught in the word, make him which hath taught him partaker of all his goods. A word of explication is wanting in this p [...]ecept, for it is not set downe what part the disciple must bestowe vpon the teacher for his workes sake. But if we may expound Scripture by Scripture, then it will appeare, that the word tenth is here to be supplyed, for that was the part and no other which God assigned to the ministerie of his worship. He who shall thus expound it shal haue the tenure of the Scripture to auouch his interpretation: but whosoeuer shall expound it otherwise, either he expoundeth not at all, or at least he but giueth his own b [...]re gesse without ground. If thou saiest he must giue a part, that is, he must giue something; this if it be not obscurum per obscurius, certenly it is not ignotum perno [...]us: for I must aske thee againe, what is that something? And so if any shal oppose against the euidence of the aforenamed simily, and say that it onely importeth equitie, but setteth not down any particular forme or determinate quantitie. I answer, that there must be a particular determination Carlet. tyth. cap 4. before any thing be done. Will any man now say, as some whom we mentioned in the second chapter haue said, that euerie man shall giue what himselfe shall please? Surely the worldly man would smile in his sleeue to see his elbow vnderlaid with such a cushion: it is a pleasing doctrine, and gently claweth flesh and blood: but where is the ground of this construction? Doth any Scripture teach vs to appoint God to stand to mans curtesie, without so much as any lawe to reprooue them by when they become negligent? Is this any other but an humane conceit without warrant? Will any man in his right wits let out his ground to a tenant to pay meerely what the tenant himselfe pleaseth? No sure; He that is a Lord will haue this priuiledge to impose a rent vpon his owne ground. Many Lords haue beene bountifull to well deseruing tenants, [...]. p. 6 [...]. [Page 17] nants, and haue accepted of a verie easie rent, yet they haue determined it by their owne mouthes, though they haue made it neuer so small; euen so Almightie God, who giueth to euery man all that bee inioyeth, as a tenant at will, hath made the rent to bee small indeede, when it is but the tenth, yet he hath not left it to the curtesie of his tenant; but as he sheweth his bountie in making the rent easie, so he sheweth soueraigntie in naming the rent at his pleasure, and making it certen.
If any shall expound this part to be at the determination of the magistrate, this is againe a humane coniecture, and howsoeuer it may seeme to nestle in the rocke, and to strengthen it selfe with great authoritie, hauing betaken it selfe to shrowd vnder the wing of the Magistrate, yet we shall easily retriue it from that couert without the least offensiue touch to the vttermost hemme of the Magistrates garment.
We most gladly acknowledge the Magistrate, that he is [...], Gods liuely image, Gods owne lawfull Menand. surrogate, yea, no lesse then a God on earth, Psal. 82. who beeing godly, assumeth to himselfe as he is allowed by God, authoritie and power to make lawes to order men, but not to stint Almightie God in any of his required duties. The godly Magistrate doth prouide, that God may receiue what he hath required, but doth not appoint him what he shall require. God himselfe hath set downe his owne worship, and himselfe hath particularized the speciall parts thereof. That which is his own worship, he referreth not to mans invention. And as it stādeth with gods worship, so doth it also with gods impost, rent, or tribute: it is his owne, he hath imposed it his owne selfe, and hath not left it at mans appointment.
Obiect. But it may be obiected; The Magistrate may make lawes concerning the worship of God, commanding or forbidding, as he seeth cause for order and comelinesse: [Page 18] as what part of time, what place, what manner of vestiments he will haue for diuers religious exercises: why then may not the Magistrate haue as much to doe with Gods tribute as with his worship?
Resp. I answer, that he hath fully as much to doe with the one as with the other: vz. in those things which circumstantially concerne either of them, and where the word of God also is silent, leauing things so to the Magistrates discretion. But as for the substance of those things which the Lord God requireth for his owne, no man may either diminish, or alter.
Obiect. Numbers, weights, and measures are circumstances, and therefore because they are circumstances they should seeme to be referred to the discretion of the Magistrate, to increase or lessen them as cause may require.
Answ. Hee that in matter of payments permitteth number, weight, and measure to the pleasure of the payer, hath bound him to nothing: Secondly, all circumstances are not in the power of the Magistrate to appoint, but onely such circumstances as the word of God hath not particularly determined: for circumstances set downe, or appointed by God, may not be altered without his leaue. God doth not say concerning the time, which is a circumstance of his worship, You shall set apart for my worship and seruice some time, as you shall see cause, or as the Magistrate shall appoint: but he saith peremptorily, and precisely, Remember that thou keepe holy the seauenth day: which number of Seauen may not be deminished: altered it is from the Seauenth to a Scauenth, the number still retayned, and that little alteration which was made proceeding from the direction of the spirit of God: for it beganne when Christ himselfe was vpon the earth, and continued in the time of the Apostles. So where God doth not onely say indefinitely, honour the Lord with thy [Page 19] riches, but also determineth the tenth part for his own speciall due, it is not in the power of any man to enforce the D. [...]. v. v [...]ew. of [...]. & [...]. law. pag 163. 164. diminishing of this number.
The Christian Magistrate may appoint dayes besides the Saboath, and command solemne worship vnto God vpon the same dayes as occasion of humiliation, by prayer and fasting, or of tryumphing, by praise and feasting may require, but with this caueat; First, that man appoint no day vnder the name of the Lords seauenth and Saboath day: Secondly, that no day of mans appointment, doe cause the Sabaoth to be quenched and put down, but that the saboath doe still hold his owne course, notwithstanding the dedicating of other dayes besides. Euen so also, the Magistrate may, as occasion requireth, cause some thing else besides the tythes to be dedicated vnto the seruice of the Lord, and maintenance of his ministerie, but with the like caueat: First, that man appoint nothing in this case by the name of Gods tyth, or of that tribute which God himselfe hath determinatiuely inioyned. Secondly, that no share of mans appointing doe smoother or drowne the tythes, but that the tythes be still duely paid what addition or supplie soeuer besides is caused.
That God hath required the tenth, that is plaine, but Carlet. tyth. cap. 1. where or when did he euer giue any man leaue to alter that number? He hath required the tenth, hee hath not remitted it, nor giuen any man leaue to alter it: therefore the tenth is still his speciall due: Gods worship and Gods due beeing once established, they are perpetuall, vntill God shall cause any alteration. The worship of God, in regard of the manner thereof is ceased since the passion of Christ: but God hath caused the ceasing of so much as is ceased, Ephes. 2. 15. Coloss. 2. 14. what was not abrogated by Christ, that still remaineth. So also of Gods right or portion, which he had in the time of the law, some partes are ceased, vz. those fragments of the [Page 20] sacrifices which were the share of the Priests, as appeareth at large in the booke of Leuiticus, and is expressed in the 6. cap. of this treatise; for the sacrifices themselues beeing types of Christ to come, they are fulfilled and abolished in and by Christ beeing come: but Tythes were no types of Christ, neither in their substance, nor in their circumstance, but were onely the maintenance of Gods worship, which beeing perpetuall they also are perpetuall. They did belong to the worship of God before there was a Leuiticall worship, as shall appeare more fully: and when they were assigned to the Leuites, they did but follow Gods worship, whereunto they serued both before and since.
The persons to whom tythes haue been and are deputed, [...] end of [...]. be those who minister vnto God in holy things, as in praying, preaching, administring sacraments, or sacrifices, as the times required.
The persons who for some 2500. yeares ministred in the priesthood, were the first borne, into whose roome the Leuites were taken vnder Moses, Num. 3. 13. 41. 45. and therefore the first that receiued tythes, were the first borne, as appeareth more fully hereafter in the example of Melchisedech.
From the time of Moses vnto Christ, the space of some 1500. yeares, the tythes were paid vn [...]o the Leuites, not as they were Leuites: for Leui himselfe was a tythe-payer Heb. 7. 9. but as they were in the roome of the first borne, to administer in holy things.
Since the passion of Christ, these tythes are due to the Preachers of the Gospel: for the tythes beeing due principally to the seruice, and not to the men but for the seruice sake, and that now the Preachers of the Gospel haue succeeded the Leuites, as the Leuites succeeded the first borne in the same seruice for substance; therefore the same stipend which the former had is due also to the latter; [Page 21] seeing it is due principally to the seruice, and secondarily, but certenly vnto the persons who performe the seruice: and to this effect also writeth the Apostle, 1. Cor. 9. 13. 14. Gal. 6. 6. where he doth plainely assigne something to the Minister of the Gospel, which something I haue in this chapter shewed to be tythes: for in things contained both in the old and new Testament, so as they are more distinct in the one then in the other, the rule is, that the distinct phrase of the one must expound the obscure, or vndetermined speach of the other. The same Ministers maintenance which Saint Paul in the places rehersed doth mention, can not by any Scripture be interpreted to be any other but the very tenth part, but this doth the Apostle assigne by the very name of Gods Ordinance vnto the Minister of the Gospel. And so you see the deputed right of tythes to be principally to the seruice of God, and consequently to the seruants of God, vz. his speciall seruants or Ministers in that speciall seruice of praying, preaching, and the Sacraments.
CHAP. V. It is most agreeable vnto equitie, that Ministers haue this deputed right in tythes.
THe equitie of yeelding tythes vnto the Minister of the Gospel, is to be declared by these two reasons among diuers others very waightie.
First, if the Minister of the Gospel hath succeeded the Leuite in the ministerie, why is he not to succeed him also in the reuenue or stipend? Is he lesse worthy? certenly no [...] for he is a Minister of a better Testament. And therfore is his calling more worthy then the calling of the Leuite. [Page 22] Amongest men borne of women arose there not a greater [...] 11. 11. then Iohn the Baptist, yet he that is the least in the kingdom of heauen, is greater then he. What is that? It is thus interpreted most agreeable vnto the scope of that Scripture, That [...] c [...] for so much as Iohn Baptist was nearer Christ in time, beeing the very next vnto him of all the Prophets that euer went before him, he was therefore both more happie then the rest: for hee saw what they desired to see, and sawe not; and also of a more worthy calling, as pointing out Christ with the finger, which the rest onely descried a far off. So also they who succeed Iohn in this ministerie, as the Apostles of Christ, and their successors, to the end of the world, should be more happie, and of a more worthy calling then Iohn the Baptist: If the ministration of condemnation were glorious, much more must the minstration 2. Co [...] 3. 9. of righteousnesse exceede in glorie. Now both equitie of reason, and also the words of holy Scripture will allow the more honourable salarie to the more worthy calling: 1. Tim. 5. 17. The Elders that rule well, are worthy of double honour, especially they that labour in the word and doctrine. If then the Leuite had so much, why shall the Minister of the Gospel expect any lesse? And if the doctrine of Aquinas in this point be any thing worth, then the people [...] 87. [...]. 1. of the new Testament must pay to their minister more then the tenth, because their righteousnesse must exceed the righteousnesse of the Scribes and Pharisies: neither yet was this first the invention of Aquinas, but long before him the obseruation of Augustine, and before him also Aug [...]. O [...]ig [...]. ho [...]. [...]. of Origen.
It may be, some bodie may graunt that the Minister of the Gospel is worthy of his hire as well as the Leuite, but denie that this prooueth that the hire must be the tythes: for some other course may bee taken for his releefe in competent sort.
But I answer, first, if thou offer him lesse, thou doest [Page 23] dishonour him, implying that hee is not worthie of so much: secondly, if thou graunt the Minister of the Gospell as large an allowance as the Leuite had, but not by tythes, but as the Magistrate shall see cause to ordaine, yet I say that herein the worthier calling of the minister of the Gospel, is made inferiour to the calling of the Leuite, in that, what the Leuite might claime honourably, certenly, and determinatiuely by the lawe of God, the Minister of the Gospel must craue miserably and basely, at the vncertaine pleasure of humane curtesie. Here the condition of the Minister of the Gospel is made more dishonourable, then the condition of the Leuite, and how can that be equitie?
Or will 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 [...]. [...]. [...]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 [Page 24] 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. T [...]. 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, [...]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 [Page 25] 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 special [...] 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. tyt [...] out of his owne reserued rents and reuenewes, and not maintaine his owne seruice with that which he hath [...]. pag 95. & 98. [...] 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. [...]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 p [...]m. & honor. sacerd accipienti beneficium suum i [...]betur prius in templa deferre munera vt tum demum inde desumant sacerdotes. Least any of those who doe contribute, should vpbraid the receiuer [Page 26] 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 dix [...]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 imp [...]rt [...]rentur his sua, insol [...]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, ne (que) 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 al [...]enas inuadunt: Se [...]m [...]dom. 1 [...]. post. T [...]. ca [...]s. 16 9 1. Tythes are required as a due debt, and they which will not pay them, doe inuade or take away other mens goods.
So then whether we consider the dignitie of the Minister of the Gospel, compared with the Leuite: o [...] that the speciall seruice and seruants of God are to be maintained by Gods speciall reuenues, it will appeare most agreeable vnto reason and equitie, that the Minister of the Gospel ought to liue vpon tythes receiued in the name of God, at the hands of their brethren. And so much shall suffice concerning the right of Tythes both originall and assigned: we come now to consider what hath beene practised.
CHAP. VI. The practise of paying tythes in the olde Testament, both before and vnder the lawe.
THe first practise of performing tribute vnto God, is that of Cain and Abel, which because it appeareth Gen. 4. not in plaine termes that it was by tythes, I will not dwell vpon it, though there want not probable coniectures that what they brought was the tythe of their increase, as I haue alreadie intimated in the third chapter.
I come therefore as there I promised, to compare that practise with other examples to the like effect, vz. of men [...]end [...]ing part of their goods, as a rent or tribute vnto Almightie God.
The second instance therefore is that of Abraham paying tythes to Melchisedech: And hee gaue him tythe of all. Ge [...]. 14. 20. In the whole booke of Genesis hitherto there is not a word of any priest of God: this is the first place where the priesthood is mentioned, howsoeuer there are afore found some priestly practises of Noah and Abraham, yet the name of a priest is not found vntill now; which I obserue, to the end that it might be noted, that euen where there is the very first mention of the priest, there also is mention of paying tythes vnto that priest by reason of his priesthood; yea such a mention, as that it sheweth these tythes to be not any either voluntarie fact, or such transient action as was no more to be renewed, but rather both a permanent practise, and also proceeding from bounden duties: for the words are manifest, Hee paid him tythes miccol of all.
Some doe restraine that All, to the spoiles which Abraham had taken from the foure kings afore mentioned. [Page 28] And that thought semeth to be fauoured by diuers translations reading in the Epistle to the Heb. cap. 7. v. 4. Vnto whom the Patriarch Abraham gaue tythe of the spo [...]les; but I say, first, vnder correction, as learned men are also of iudgement (for I durst not be the first censurer of that [...]let. tyth. cap 4. translation) that the Greeke word [...], doth not signifie spoile, nor is it so to be Englished. The word is a compound of [...] doth properly signifie the vppermost or vttermost end of any thing, as [...], with the fingers ends: tropically the word [...], doth signifie the best, or the chiefe. The word [...], doth signifie an heape, and then the meaning of the compounde word [...], is either the vttermost or vppermost of the heape, according to the naturall meaning of the word [...], or else the best or chiefe of the heape, according to the metaphoricall signification of the same word: And hereupon first fruits are vsually termed [...], because they were the vttermost, or that which first came to hand: or if there was any choise, then they were the best and principall. And not only the first fruits of corne and cattell, but of the first fruits also of spoiles, haue bin termed [...]. But that the spoiles themselues haue euer beene called by that name, is denied by those who are learned, but not auouched by any, so much as by one paralell place, either of holy or seculer writing.
So that where the Apostle saith, Abraham paid tythes, [...], the meaning is, both by the naturall sence, and also by the figuratiue vse of the word, that Abraham euer paid his tythes of the very best of all his increase, after the example of Abel, who brought of the first fruites, and of the fattest of them, (and so doth Ierome translate the place, saying, de praecipuis, that is, of the principall.) And hereupon it should seeme that the word Decumanus, the tenth, became prouerbially to signifie any thing bigger then the rest of his kind, as decumanus [Page 29] sluctus, a huge waue: Ovid describing a fearful great waue, faith of it, posterior nono est vndecimo (que) prior, that is, it is after [...]ist. 1. the ninth, and before the eleuenth: as if he should haue said, it is the tenth, or a very great one: so decumana oua, E [...]urn. p. 94. great eggs, decumana porta, a great gate, decumanus limes, a great boundmarke, because common practise euer taught, that the tenthes which were offered either to the true God, or to the Idols, were no shrimplings, but the goodliest and the fairest. And so Abraham paying [...], did paie of the best of his increase, and paying miccol, of all, did make these payments either yearely, o [...] oftener, or seldomer, but vsually and certenly as God blessed him.
Secondly, if we duely examine the very text of Genesis, in that place we shall finde great reasons to induce v [...] to thinke, that it was not of the spoiles, but of his other estate and increase, that Abraham tythed to Melchisedech. For first, Abraham, v. 22. 23. had lift vp his hand vnto the most high God, that hee would not take of all that appertained to the King of Sodome, so much as a thrid, or shooe latchet. If it be answered, he would not take to himselfe any thing, but that doth not conclude that he offered no part of those spoiles to God. We must consider farther the text, which addeth the reason of Abrahams refusall, vz. Least the King of Sodome should say, I haue made Abraham rich. Abraham depending vpon God, and hauing experience of Gods bountie in so wonderfully increasing him, as that hee maintained in his owne familie 3 [...]8. fighting men, would haue all the world to take notice, that the seruice of the true God, and not any fortunate accidents, which are adored by the foolish heathen, brought him his abundance: least therefore when Abraham at any time hereafter, ascrihing his wealth to the prouidence of God, should praise his God for the same, the King of Sodome, or any for him should say, [Page 30] whatsoeuer he talketh in boast of his God, yet the truth is, hee may thanke his good fortune in conquering the foure Kings, and he may thanke the King of Sodome for so bountifully rewarding that peece of seruice. To eschew therefore this calumnie, doth Abraham refuse the wealth of the King of Sodome. Now if Abraham were l [...]able to the like imputation from the enuious grudging Heathen, by offering a sacrifice of their goods vnto his God, as well as by appropriating the same vnto his owne selfe, then we must thinke that Abraham was also carefull not to offer any sacrifice vnto God of the goods of the Heathen. For howsoeuer they might haue seemed cheerfully contented for a time, while their deliuerance was fresh, yet afterwards the memoriall of the benefit receiued from Abraham would haue decaied, his goodnesse would haue beene extenuated, and his sacrifice blasphemed. For to this effect, in time vnthankfulnesse might haue taught them to speake. Indeed, Abraham was very liberall to his God, in offering so great a sacrifice, as the tenth part of all the spoiles, but hee was francke at other mens charges, for they were our goods which he offered so abundantly. When as then, thus might they haue blasphemed his sacrifice as well as slaundered his estate, it is alike requisite for him to shunne calumnie in the one reg [...]rd as wel as in the other: and as not to enrich himselfe, so also not to sacrifice vnto the Lord of the goods of the Heathen.
It is not vntrue that these spoiles were now Abrahams owne goods, iure belli, by the law of armes, and therefore he might conscionably haue offered of them vnto God, what part he pleased, without any iust imputation of doing any wrong vnto the Heathen, but so he might also [...] taken them to his owne priuate enriching: yea the King of Sodome doth yeeld them most freely, v. 21. But Abrahams intent is to shunne all occasion of opening [Page 31] the mouthes of the heathen, either iustly or vniustly to speake euill of his profession: and therefore as he will accept of no wealth for himselfe, but such as God giueth him freely without being any way beholding to the heathen for them, as you may see in the buriall of Satah, so, Gen. [...] he is also of the minde of Dauid, who will not offer vnto his God that which cost him nothing, nor that which the heathen might haue any coulour to say had cost him nothing, 2. [...]. 24. [...]. therefore the tythes there mentioned, were not of the spoiles, but of Abrahams owne estate.
If any bodie shall say, that howsoeuer Abraham might resigne his owne right vnto the king of Sodome, yet he could not resigne Gods part, but must performe that vnto God in his priest Melchisedech: I answer, that howsoeuer this coniecture is not so agreable to the circumstances of the text, yet it fauoureth the cause altogether: for if of necessitie he must offer vnto God his part, then it is graunted that there is a part, and this tenth part (for of other determined parts we haue neither rule nor practise) due vnto God, and to be receiued by his minister out of euerie mans increase: for if the tythes be due in spoiles of warre, which are obtained with such charge of armie, [...]. such toyle and hazard of so many liues, how much more in other things, corne, wine, cattell, merchandize, gaine of handicraft, which are neither so chargeable, nor so dangerous, but peaceably and plentifully arise by the blessing of God vpon honest imployments.
But there is yet in the text another inducement, to mooue vs to thinke that Abraham paid no tythes out of those spoyles. For where Abraham in the [...]4. vers. doth capitulate those things, which though he would not haue yet were to be deducted out of the spoyles, namely, the parts of Aner, Eschol, and Mamre, and that which the [...] men had eaten: the catalogue seemeth most exact, though in generall tearms: for, first he doth therein mention both [Page 32] the main matters which were to be deducted, as the parts of Aner, Eschol, and Mamre, and also that which was of the least moment, as those pittances of victuall wherwith the souldiers had refreshed their hunger and thirst: certenly if he had giuen or meant to giue vnto God any such share as the tenth part of all those spoiles, we must thinke it had beene worth the naming in the catalogue, specially when the same is not onely an indefinite enumeration, which might endure addition or diminution, but an enumeration with a negatiue, or excluding determination, whē he saith, bidgnadairach, sauing only that which is eaten, and the parts of those men. So that these words doe apparantly denie, that Abraham gaue any part of those spoiles vnto Melchisedech.
That Abraham did pay vnto Melchisedech the tythes of all, that is most manifest, but that he paid tithes out of the spoiles that is against the tenure of that Scripture: the word acrothinion, in Hebr. 7. importeth no such matter. Therefore it remaineth cleare that he paid of all his owne increase: as God did blesse him freely, so he blessed God againe in bounden dutie and thankefulnesse.
I shewed before cap. 4. that before the lawe, the first born did receiue the tithes, because they were the priests. And therefore whosoeuer this Melchisedech was, it is probable that he was the first borne in the familie of Abraham: the Scripture saith, that he was without father, without mother, hauing neither beginning of dayes nor ende, which is not spoken simply and absolutely, but by a figure; first, because the Scripture mentioneth not who were his Parents. Secondly, because he beeing a type of Christ, hath that eternitie ascribed vnto him by reason of Christ, who as he is man, hath no father, and as he is god hath no mother, and as he is the eternall God hath no beginning of dayes, &c. yet is it not vnlikely that this Melchisedech was Sem the eldest sonne of Noah, as some [Page 33] learned men doe thinke, for Sem was liuing when Isaac Carlet tyth. cap. 2. was 50. yeares old, and therefore almost all the dayes of Abraham. As Melchisedech therefore being by his birthright to haue the care and charge of Abraham, came to gratulate his victorie, and to praie to God to blesse him: so Abraham in acknowledgement of the Priesthood of Melchisedech, doth pay vnto him his tythes, which were his due in regard of his calling. As for the distance betweene the dwelling of Abraham and Melchisedech, it could not be great, when Abraham dwelt in Hebron, & Melchisedech in Ierusalem, as it hath since beene called. And Melchisedechs so readie visiting of Abraham in his returne from ouerthrowing the kings, doth shewe that they were not farre a sunder, so that it was possible for Melchisedech to receiue Abrahams tythes from time to time; and so the rule is obserued, that before the Law, the first borne both did the dutie, and receiued the due of the priesthood.
The third practise which the Scripture mentioneth of paying tribute vnto God, is Genes. 28. 22. Of all that thou shalt giue me, I will giue the tenth vnto thee. Though this bee but a promise of a practise for the time to come, yet I hence prooue manifestly, that Iaacob did practise paying of tythes. For, first, the good Patriarke is not here rapt with a fit of shipmens holinesse, to promise that he neuer performed. Secondly, considering that he was blessed of God in his iourney, and did come againe, and according to his promise did build the house in Bethel, he did also there pay the tythes of all that God gaue Gen 35. 7. vnto him.
But some thinke, that they haue exception inough against this practise of Iacob, because it was (say they) meerely voluntarie, and not any thing whereunto hee was absolutely bound: for he doth bind himselfe vnto it by a vow, if god blesse him and bring him againe in safetie: [Page 34] whereas if it had beene a necessarie dutie, hee must haue performed it without condition, whether God had performed his desire or not.
I answer that it is true, that Iaacob was bound to pay his tythes vnto God without condition, and though hee had not vowed; but it will not followe, that because he vowed to pay tithes, therefore the thing in it selfe is arbitrarie: for, men may vowe necessarie and morall duties, as it is most euident in this very vow of Iacob, if it be duly considered as it is set downe at large. If God will bee [...]. [...]0. [...]. with me, and will keepe me in this iourney which I goe, and will giue mee bread to eate, and apparell to put on, so that I returne againe vnto my fathers house in safetie. These words are the condition of the vowe, or that which Iaacob desireth of God in his vowe, exprimit Moses orationem Iacobs performam voti, saith Musculus. Then followeth the vowe it selfe, or that which Iaacob bindeth himselfe to performe vnto God; Then the Lord shall be my God, and this stone which I haue set up a [...] a pillar, shall be Gods house: and of all that thou shalt giue mee, I will giue the tenth vnto thee. The vowe it selfe is in three parts, or three seuerall promises, 1. the Lord shall be my God. 2. this stone shall bee Gods house. 3. I will pay vnto God the tythe of all mine increase. Marke now the true nature and meaning of each one of these promises, and their necessarie dependance one vpon another. First for the meaning.
1. The Lord shall be my God. [...]. I will worship the only true God, his verbis se obstringit Iacob ne vnquam à puro [...]. vnius dei cul [...] desciscat: 1. In these words Iacob doth bind himselfe least he should at any time swarue from the true worship of the one God.
2. This stone shall bee Gods house: that is, Here will I build a place to worship God therein.
3. I will pay to God the tythe of all mine increase: that [...]s, I wil maintaine the worship of God in this place, according [Page 35] as God shall enable me: Dominum eo loco expecudibus & frugibus suis offerendo coluit: that is, he did worship [...] God in that place, by offering of his corne and cattell.
Now marke the dependance of these one vpon an other, and it shall thereby appeare that it was not a thing meerely consisting in the pleasure of Iacob, either to pay or not to pay his tythes, though he had not vowed: for none of these can be separated one from another: I will [...]. pag. [...]3. worship God, this is not arbitrarie, but necessarie: I will build a place for Gods worship, this is also necessarie; for the solemne worship of God must be in publike Conuocations euery seauenth day: Leuit. 23. 3. I will giue vnto thee my tythes, this can not be arbitrary: for if it bee necessarie that God be worshipped, and necessarie also that there be a set place for his worshippe, then is it also necessarie that there bee a set prouision to maintaine that worship.
Then let not the name of a vow be thought sufficient to prooue, that it was in the pleasure of Iacob, whether Rich. [...]. sent [...]die [...]. xxxviij. [...]. iij. he would haue paid tythes or no before hee vowed, for he voweth not according to that old and lame definition, votum est propositi supererogantis promissio, that is, a vow is a promise of a needlesse intent; but he voweth things meerely necessarie, specially in the first part, and also in the second; therefore the making of this vow excludeth not tythes from beeing meerely necessarie.
If any thinke it needlesse to vow that which is alreadie necessarie, he is deceiued: for, by the vow doth a man bind himselfe more strictly, and becometh more carefull in the performance of Morall duties: Infirmitati suae consulit Calv. 11. Gen. 28. Carlet. tyth. cap. 2. Iacob vt se magis stimularet ad pietatis officium: that is, Iacob made this vow to helpe his owne weakenesse, and the rather to stirre vp himselfe to the dutie of godlinesse: so that to vow euen morall duties, is both lawfull, and [Page 36] profitable.
Yea further, such is the nature of a vow, that we ought not to vow any thing but that which is agreeable vnto the will of God, according to that definition which is in Aquinas, Votum est testificatio quaedā promissionis spontaneae [...]. quae debet fieri deo de his quae dei sunt secundum eundem: that is, A vow is a certen testification of a voluntarie promise made vnto God of those things which are Gods according vnto God. Where the promise is called voluntarie, but the thing promised must be agreeable to the will of God, for else in stead of worshipping God by our vows, we onely performe will-worship, if we vow any thing vnto God before we know the thing which we promise be a thing which God requireth: Hereunto serue the words of Culvin, when he saith of this vow of Iacob, non quod suo arbitrio deum coluerit, that is, not that he would worship God after his owne fancie: where hee further admonisheth, ne quid voueant nisi quod per se Deo probatur, & illis dedit in manum: that is, men ought not to vow any thing but that which of it selfe is allowed of God, and which he hath giuen into their hands. If we may vow or offer nothing vnto God, but that which God requireth, then it followeth necessarily, that tythes were required by God, because they were vowed by Iacob.
But all this while an aduersary may thinke, that he may graunt vnto me all that yet I haue spoken concerning this vow of Iacob, and yet denie that any conclusion to my purpose can be inferred thereupon: for in this vow of Iacob, euen the former part thereof which is necessarie, is not yet so necessarie, but that something in it is arbitrarie and not necessarie it selfe, but onely in regard of the vow: for where it is said, this stone shall be Gods house, it may seeme necessarie to haue a set place for the ordinarie and solemne worship of God, but that the place must be this very Bethel, this seemeth not necessarie; for it may seeme [Page 37] to be in the power of Iacob, to build his altar either here or in some other place where hee thinke good; so that howsoeuer in the generall, it is necessarie that there be a place for Gods worship, yet in the particular, it might haue beene in another place as well as in this. So in the last part of the vow concerning payment of tythes, to maintaine Gods worship, it may be graunted necessarie in the generall, that there be an allowance, but that this allowance must be precisely and simply the very tenth, that may seeme ambiguous: for as the one a circumstance of place, so the other a circumstance of quantitie, may seeme to be left to mens discretion.
Answ. It is true as we shewed, cap. 4. that diuers circumstances are diuers times permitted to the discretion of godly men: but in matters so serious and waightie, as the worship of God, and their holy vowes, they are euer most warie not to determine any of the least circumstances but vpon speciall cause, as may appeare in this vow of Iacob.
One might thinke that for this circumstance of place, an other place might haue serued as well as this, but we shall finde, if we duely examine it, that Iacob doth not assume this place onely vpon his owne pleasure, but vpon such waighty reasons as did tie Iacob to this place before any other. For,
First, In this place God did both reueale Christ with his benefits vnto Iacob vnder the figure of that ladder which appeared vnto him in his dreame, and also make promise vnto him both of a safe returne into his countrie, and also of the inioying of the whole land of Canaan for a possession and inheritance to him and to his seede In this place did God promise vnto Iacob that his seed should multiplie as the dust of the earth all the world ouer, and that the propitiator Iesus Christ, who should procure the eternall happines vnto the world, should proceed [Page 38] also from the very loynes of Iacob, as is plaine from the beginning of v. 11. vnto the end of the 15. v.
Secondly, Iacob doth not vow to make this place the house of God of his owne head, but God hath first made the place to be his house, and then Iacob doth but accept of the place which God had chosen: for so the text is plaine, This is no other but euen the house of God: so that Iacob hath no more libertie for building vnto God an altar in this place, then Salomon had for building the Temple in Ierusalem, vz. in the place which God himselfe had 1. Reg. 8. 29. chosen.
So that whether we consider the first reason, namely, that in this place Iacob found so much fauour, and receiued so many faire and sure promises at the hands of God: or the second reason, vz. that this is Gods house already, God himselfe hauing already chosen it; we shall see plainly that this was the onely place for Iacob to build an altar for God in: for first no place so fit and beneficiall for Iacobs deuotions, as the place which could put him in minde of so many large heauenly fauours: and secondly a necessitie is laide vpon Iacob to make this the house of God, for God himselfe had made it his owne house alreadie.
Thus farre then it is very plaine, that euery whit of this vow of Iacob is a matter necessarie, yea the least circumstance thereof hath a most due regard to the aforegoing will of God, in precise and particular determination, vowing no more to God then what God himselfe already required.
Then for the last part of the vow, which concerneth prouision to maintaine Gods worship, we must also acknowledge that it is grounded vpon speciall cause, not onely in generall, that it must be something, but also in particular, that it must be this determined something, the very tenth: for if the particular place of the altar was not [Page 39] assigned without speciall cause, then assuredly Iacob, so godly a man, so well instructed, so deepely affected in his minde with reuerence, as appeareth v. 17. so aduised and serious in the whole carriage, so faithfully regarding to flie his owne fantasies, and to follow carefully the very will of God in the least circumstance of the rest of his vow, doth not now in extremo deficere, and in the last point swarue from Gods direction to his owne deuise: but as in the former points, so also in this he hath a regard to the knowne will of Almightie God, vowing vnto God the tenth, because he knew this to be the portion which God would accept of. For, if the eight, ninth, [...] pag. 64. or twelfth, or any other part had beene the part which god would haue accepted, then assuredly had Iacob vowed that and not this. Yea further, it is not likely that Iacob durst haue determined any part, if he had not either knowne aforehand, or beene presently informed that that was the share which God hath reserued for his owne portion. As Bethel is not Beth-El, or Gods house, because Carlet [...] cap. [...]. Iacob vowed it should be so, but Iacob vowed he would so esteeme it, because it is Gods house alreadie: Euen so the tenth part becommeth not Gods part, because Iacob doth vow that it shall be Gods, but Iacob doth vow that he will faithfully performe the tenth to God, because he knoweth it to be the Lords owne part alreadie. And herein Iacob doth no more (his act of vowing onely excepted) then had bin practised by his forefathers, as hath bin shewed in the former instance of his grandfather Abraham.
The fourth practise concerning payments of tythes, is that of the Israelites, from the time of Moses, vnto the comming of Christ in the flesh, which is the space of some 1500. yeares, all which time tythes were paid vnto the Leuites by Gods assignation or appointment: who taking the Leuites into his speciall seruice in the stead of [Page 40] the first borne, assigned vnto them his speciall reuenues of tythes and offerings for their seruice, so long as the same should endure, as hath beene shewed, cap. 4.
But here now I thinke it sit, to shew something more fully, that howsoeuer the Leuites had the vse of the tithes while they administred at the altar, and in the temple, & tabernacle; yet tythes were not any such Leuiticall matter, as was to cease when the children of Leui gaue ouer their Priesthood. Indeede that is the common error, vz. that tythes were meerely Leuiticall, and therefore now cease to be due by the word of God: but I shall by the helpe of God, shew the contrarie by good reason. Thus therefore I argue.
That which is neither ceremoniall, nor iudiciall, is not meerely Leuiticall: Payment of tythes, is neither ceremoniall, nor iudiciall: therefore payment of tythes is not meere Leuiticall.
The Proposition is manifestly true; for the whole law of God, beeing either Morall, Iudiciall, or Ceremoniall, it followeth euidently, that what is neither Ceremoniall, nor Iudiciall is Morall, and therefore not Leuiticall: for howsoeuer the moral Law was of force in the time of the Leuiticall Priesthood, yet the morall Lawe was not Leuiticall: for that is called Leuiticall which began and ended with the Priesthood of Leui: the Moral lawe was before, and continueth still to the ende of the world: therefore the morall lawe is not Leuiticall; no more are tythes, for they are also morall, because they are neither ceremonial, nor Iudiciall. And first I will prooue, that they are not ceremoniall.
First, that cannot be a Leuiticall ceremonie, which is [...]. 2. performed contrarie to the Leuiticall order: but paiment of tythes is found performed contrarie to the Leuiticall order: for Leui who by the Leuiticall order is to receiue tythes, did before the institution of his order pay tythes, [Page 41] Heb. 7. 9. Therefore payment of tythes is not a Leuiticall ceremony.
Secondly, all Leuiticall ceremonies were types of heauenly Heb. 9. 2 [...]. things: 1. euerie Ceremonie did shadowe out, and signifie either Christ himselfe, or some benefit redounding Carlet. tyth. cap 3. vnto vs from Christ; that God who ordained them, did not appoint any of them to be a cipher, an idle shadow, but they were all most certaine gospells, preaching vnto the Iewes, (though more obscurely) their spirituall cleansings, and their eternall glorie and happines in their Messiah which was to come. But tythes had no such signification, but did onely serue to maintaine the Ministerie, among the Israelites, in the tribe of Leui, which it had maintained before in the first borne: therefore tythes are not ceremoniall.
Thirdly, it is vnlawfull to retaine now any ceremonie 1. 2 qu. 103. a [...]. 4. Aug. tom. 2. epist. 19. that was Leuiticall, specially to the same vse and ende whereto it serued in the Leuiticall priesthood. For the ceremonies beeing types of things to come, they were to cease when the thing signified should be accomplished, and therefore it is said by the Apostle, that they were to endure to the time of reformation; which reformation Heb. 9. 10. beeing performed by Christ, the ceremonies doe so farre forth cease, as that who so nowe vseth them, doth with the Iewes, denie Christ to be incarnate, dead, and buried, and risen againe: and maintaine, that he is yet to be expected. But tythes not onely haue beene paid long after A [...] conti. [...]. 1 [...]. c 16. tom. 6. the death of Christ, and the buriall of all Leuiticall ceremonies, but also doe still continue to the same ende and vse whereto they serued in the priesthood of Leui, namely, to maintaine the ministerie. Neither is this practise accused of vnlawfulnesse by any, excepting the giddie Anabaptists, and those whom we mentioned in the second Chapter, who in indignation against the abuse of tythes in Popery, haue also disclaimed the vse thereof altogether: [Page 42] these fewe onely excepted, none haue euer heid it vnlawfull to pay and receiue tythes, howsoeuer some thinke them not to be due by the lawe of God, but by an humane constitution. Therefore wee must either condemue the Church of God for so many ages past of grieuous transgression against the crosse of Christ, or els graunt that tythes were no Leuiticall ceremonie.
Origen discourseth this point at large, and determineth [...] that tythes▪ were no such legall ceremonies as were to cease vpon the comming of Christ, but such an eternall ordinance or Commaundement as was to continue for euer: of the like nature with these morall preceps, as he for example doth produce, Non occides, non facies adulterium, non furaberis: thou shalt not kill, thou shalt not commit adulterie, thou shalt not steale: so Origen doth hold tithes to be directly morall: more of his iudgment in this point is set downe in the 9. chapter.
But some, when they see that they cannot make tythes leuiticall ceremonies, thinke yet that they haue a sure refuge, when they remember that some ceremonies which were not leuiticall, but of a more auncient original, haue notwithstanding ceased, and beene abrogated in the death of Christ: as for example; sacrifices, which though they were ancienter then Leui, yet haue they ceased with the Leuiticall priesthood, and why (say they) might not tithes doe the like?
It is an casie thing to say that tithes haue ceased as wel as sacrifices, but I doe not see the least likelihood that euer [...]. 23. [...]3. [...]. it will be prooued by any reason that shall haue in it the least shewe of probabilie: and therefore howsoeuer such a miserable euasion might become those which are ignorant, yet I cannot thinke it possible that any man of learning, will make any comparison betweene tythes and sacrifices in this regard: For the sacrifices were manifest types of Christ the true Paschall Lambe, slaine in Gods [Page 34] decree before the beginning of the world, figured in the [...]. Dan. 9 27 olde sacrifices since the beginning of the world, and in fulnesse of time exhibited to cause the sacrifice and the oblation to cease. So that there is a necessarie cause why the Sacrifices should cease, because they were types; whereas in ty [...]es there is no such matter. Tythes were no types nor figures of any thing to come, therefore they are not abolished by the death of Christ, as are the sacrifices. Neither let any bodie say, that peraduenture tythes were a type, and so straine his inuention to wring out a signification for them, as Aquinas doth in diuers places [...] 2. q 82. [...] 1. & 3. p [...] q. [...]1. a [...] [...]. & q [...]5. a [...]. 1. & 7. of his Summes, where he presupposeth ten to be a number of perfection, and then maketh it a type of Christ. Diuers numbers, as three, scauen, and nine, are called each Gloss o [...]. in Num. 18. of them a perfect number in their seuerall respects, as wel as ten: but what of that? shall euery one of these be a type of Christ? or if ten be a perfect number, what perfection is in an hundreth, which is ten tens perfect perfectnesse? this had beene the onely type in Aquinas his construction. This is more subtile then sound, for Thomas thus to sporte with tythes as the Papists doe with the rest of the Scripture, accounting it like a nose of waxe to be wrung this way and that way; one while he saith tythes are morall, because of their generall equitie, an other while holdeth them iudicials, for their determinate quantitie: and now he will haue them ceremoniall, because of a deuised signification: so they are quidlibet ex quolibet, what hee will, to whet his wit withall. What may not the wit of man colourably imagine? His wit was great, and his learning exquisite, yet when his conceits want groūd they must be left vnto him as his owne deuises. And as for this deuise himselfe doth sufficiently bewray the weakenesse of it, while he calleth ten, a number, quodammodo perfectus & quasi perfectus, that is, after a sort perfect, and as it were perfect: this is fere, sed non fit, almost, [Page 44] but not altogether, some thing like it, but not it. Types must haue a more true resemblance then thus; As the killing of a beast to signifie the death of Christ, must not be, as it were the killing of a thing like a beast, for that wold type such a seeming Christ and such a iuggling sacrifice as the Manichies imagined: but that which signifieth the perfection of Christ, must be indeed perfect in his kind, as the male without blemish, and not the number of tenne, which is but quasi and quodammodo, quasi typus, is non typus, as it were a type, and a thing like a type, is indeed no type at all; but as hath beene obserued by that worthy Bishop of Elie, this and the like is the common iugling [...] [...]ames [...]. of Poperie, yea and of all Heretikes as hath beene latelier noted by our most gratious Soueraigne, against Vorstius.
If you will make tythes types, and assigne them a signification, then you must shew the same in the Scripture, and not dreame thereof in your meere fancies. For, when the case is in question betweene God and mens consciences, Gods word doth manifestly challenge tythes; men answer that peraduenture God did not meane to haue tythes of the Gentiles, or peraduenture they were types, and are abrogated in the death of Christ. What a wofull slight shift is this, to aleadge vngrounded peraduentures, and conceited May-bees, against Gods peremptorie challendge. God saith, all tythes are his; thou saist, all tythes vntill Christs incarnation; where is thy warrant or ground for this exception? assure thy selfe, thou hast not one foote, nor inch of any such ground in all the Scripture, to put thee into any hope that tythes were either Leuiticall ceremonies, as were the arke, the table, and the candlesticke, or ceremonies at all of any auncienter originall, as were the sacrifices. Thou maist dreame of that which will not be found when thou art awaked. That tythes were ordained for the maintenance of the [Page 45] ministerie, that is Scripture; but that they were types, can neuer be prooued.
Thus haue we prooued that tythes were not ceremonialls. It now remaineth, that we make plaine against the Papists and Schoolemen, that they are not iudicialls. But first let vs consider their reasons, whereby they would perswade vs to acknowledge tyths to be iudicialls, which when we haue answered, we will prooue the contrarie.
Vntil the yeare 1250. no man euer held tythes to haue beene due to the Israelites by the iudiciall law: the first that euer ventered vpon that defence, was Alexander Hales an English man, student of Paris, a begging Friar, T [...]en. A [...]b. [...]. who writ at the commandement of Pope Innocent the fourth. Innocent was a great fauourer to the foure orders of Friars, and mulus mulum scabit, one good turne requireth an other; the Friars in requitall (among whom Alexander was a principall man) strained their inuentions to the vttermost, to iustifie the facts of the Pope in alienating tythes from their owne parishes. And so to that end among other deuises, Alexander hatched this conceit, 3. pa [...] q 5 [...]. [...]. and thought it a faire one, and therefore auouched it, that tythes had beene due to the Israelites by the iudiciall lawe: and therefore now remaine at the Popes pleasure: Iudiciall precepts beeing now mortua, but not mortifera, 1. 2. q. [...]04. a [...] 3. that is, dead in themselues, but not so deadly vnto vs, but that we may vse the like politique lawes, if neede require.
What Alexander beganne, Aquinas seconded, and him follow the rest of the Schoolemen. Aquinas his maine disputation vpon this point is 2. 2. q. 87. and what principally concerneth this question is in the first article, wherein he laboureth to inferre two things; First, that the precise determination of the very tenth, is not moral. Secondly, that this determinate quantitie among the Israelites, was Iudiciall.
[Page 46] Concerning the first, vz. that a determining of a tenth part can not be morall, I referre it to the thirteenth chapter of this treatise, to come in among other obiections, & there to receiue full answer.
As for the other, vz. that the determining of a tenth part to be paid vnto the Leuites by the Israelites was by the Iudiciall, the Schoolemen would prooue thus: The people of Israel were diuided into 12. Tribes; the Leuites were the twelfth part of the people: if they had beene the tenth part of the people, then the tenth part of euery mans increase truely paid, doth make vnto the Leuite a share equall with the rest of his brethren, when he had else none inheritance among them: but for so much as God foresaw that many of the people would be slacke in payments of what they were inioyned, therefore God appointed vnto them the tenth, that so, though there were some slackenesse and default, yet the Leuite should be sure of a competent estate, and such as should hold proportion with the other Tribes.
This conceit doth much please the rest of the Schoolmen, & is now the best plea that the Papists haue to cleare their holy Father the Pope from the imputation of sacriledge and Church-robberie; it is Bellarmines only helpe.
Hereto we answer diuers wayes. First, if this hold proportion [...] cle [...]c [...]. l. 1. cap. 25. in Israel, whose Priests and Leuites were (as they say) almost or about the tenth part of the people, where was that proportion before the taking of the Leuites to the Priesthood? It cannot bee shewed that the Priests before the Lawe were also the tenth part of the people. The Priests before the Lawe had not the tenthes, because they were the tenth part of the people, but in regard of their Priesthood, as is shewed, chap. 7. no more had the Leuites the tythes in regard of their number, but in regard of their seruice in the tabernacle, as hath beene shewed in the fourth Chapter.
[Page 47] Secondly, the Leuite is not the tenth, nor the twelfth part of the people, but the thirteenth: for howsoeuer the childrē of Ioseph are reckoned as one tribe, yet they were two mightie tribes, Ephraim and Manasses, the least of them being three times at the least as many as the Leuites: so that if the people be reckoned but onely in grosse by their tribes, yet are the Leuites but the thirteenth part of the people.
Thirdly, they that make the Leuites to be either the tenth, twelfth, or thirteenth, or twentieth, or fortieth, or fiftieth part of the people truely numbred, they are greatly deceiued, and doe much misreckon. For if we consider the number of the Israelites & Leuites, as it was soon after that the tythes were assigned vnto the Leuites, the Num. [...]. number of the eleuen tribes is sixe hundreth & one thousand, seuen hundreth and thirtie, Numb. 26. 51. the number of the Leuites is three and twentie thousand, vers. 62. [...] & Le [...]tes [...] tenth pa [...] of this [...] ber [...]. num [...] of the [...]. the two summes cast together, doe make sixe hundreth, twentie fowre thousand, seauen hundred and thirtie. The iust tenth part of this number, is sixtie two thousand, foure hundreth, seauentie three: but the whole number of the Leuites is not much more then the third part of this tenth part. And yet there is an other matter to be considered, which will much lessen the number of the Leuites, for wheras in the numbring of the rest of the tribes, none commeth into the number but such as were twentie yeare old, and also fit 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; [Page 48] 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 [Page 49] 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 [...]euit. 2. [...]. & ve [...]. 1 [...] 1 [...]. 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 Leu [...]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 [Page 50] caule couering the liuer, the rumpe, the fat couering the i [...]al [...]s, slancke, and kidnies, which were to bee burnt for a sweet sauour: all the rest was the portiō 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 [...] 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 o [...] 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 [...]ees, by which as we haue shewed the portions of the [Page 51] 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 suburbs, namely, two thousand cubits from the walls on euery side of euery cittie; I [...]sh [...]. so that not in regard of an equitie respecting the multitude of the Leuites, but in regard of their seruice [...]n the tabernacle, which they serue in the tabernacle of the congregation, Numb. 18 [...]1. were the tythes assigned vnto them, in which regard they are also now due to the Ministers of the Lord, though our seruice be of another fashion, it is in substance the same seruice, to the same master, and therefore iustly challengeth the same allowance.
And thus hauing shewed, that the arguments of our aduersaries doe not prooue, that the Israelites paid their tythes to the Leuites by a iudiciall equitie, I will now proceede to our reason whereby we conclude strongly that tythes did not belong to the Iudiciall law.
The Iudiciall law of Moses was, as it is vsually termed [...]ra I [...]. polit. [...]. by Diuines, Lexhumana Mosis, lex politica Iudaeorum, ius ciuile Israelitarum: that is, the humane law of Moses, the politicke law of the Iewes: the ciuill law of the Israelites: so that a learned man defineth it to be, praeceptio Buc [...] 19. de externis actionibus quibus regi ciuilem Israelitarum societatem oportuit, that is, it was an ordinance concerning outward actions, whereby the ciuill societie of the Israelites ought to be gouerned. But tythes did not concerne outward gouernment, but the religious worship of almightie God: for they are not the reuenue of the Magistrate for gouerning in the throne, but the portion of the Leuite for his seruice in the tabernacle. Againe, when we consider more particularly those things about which the Iudiciall law was occupied, as dominions, inheritances, [Page 52] contracts, warres, distinction betweene Iew and Gentile, punishment of manifold offences; we shall still obserue, that the Iudiciall law medleth onely in things appertaining vnto men, and which are in common vse: but tythes belong vnto God, and are holy vnto the Lord. Man hath nothing to doe with them, but onely in the right of God: and howsoeuer man doth vse them, as his allowance or wages, yet consider of what worke, as they be the wages, not of any worke of nature, nor of any worke of common ciuilitie, but as of a worke of religion, and of Gods speciall and solemne worship: and therefore tythes be not things in common vse, but such as not man but God himselfe hath separated from common [...]. vse.
Lastly, as we shewed that tythes were no part of the Leuiticall ceremonies, because they were before the order of Leui, so also we doe now conclude, that they are no part of the Iudicialls of Moses: for they were before the time of Moses. Seeing therefore they were before the time of Moses, they are also to continue after Moses, except it can be prooued, that either they were types, or that God himselfe did reuerse them: for, what God himselfe hath once enacted without expresse limitation of any time, that remaineth a decree for euer, vntill the same God who made it, doe repeale it.
All the time of the priesthood of Leui, the tythes were paid vnto the Leuites, not as any matter Leuiticall, but as a matter holy vnto the Lord, and due vnto his seruice: what was Leuiticall, is ended, but the seruice of the Lord continueth: and therefore the tythes which are the reward of the seruice, doe still continue with the seruice.
CHAP. VII. The practise of tything mentioned and confirmed by the newe Testament.
FIrst, it is a thing not of no moment that our Sauiour Christ in the new Testament, speaking of the exact [...] payment of tythes, which the Phatisies vsed, telleth them directly, that this they ought to doe, and addeth not the least intimation, either here or any where else, either in [...] his owne words, or in the writings of his Apostles, that this practise of paying tythes ought to cease, or might cease.
The Apostle Paul saith plainely, that the Disciple ought to administer vnto his teacher of all his goods, and that the Minister of the Gospel is to be maintained euen so as was the Minister at the altar, and that was by tythes, as we haue shewed, cap. 4.
But yet more plainely euen by the very name of tenths doth the new Testament affirme, that this practise of paying tythes is to continue among Christians; for Christ himselfe in the plaine testimonie of the new Testament receaueth tythes, which will manifestly appeare, if we duely consider the seauenth chapter of the Epistle to the Hebrewes: where the scope of the Apostle is, to shew the excellencie of the preisthood of Christ aboue the [...] 37. preisthood of Aaron, to the which end hee bringeth in Christ vnder the person of Melchisedech, who was a type of Christ, in that he was both King and Priest, without father or mother, &c. That Melchisedech was preist, the Apostle prooueth by two arguments; first, from the effect, v. 1. hee blessed him: secondly, from the adiunct, v. 2. hee receiued tythes of Abraham of all things. Whereby it is euident, that Abraham did did paie those tythes vnto Melchisedech, not by chance, nor in curtesie, or [Page 54] bountie, but in bounden dutie, and necessarily; for to receiue a parcell of goods bee it the ninth, tenth, or eleuenth, more or lesse, at a mans hands, by way of chance, beneuolence, or bountie, is no proofe of any preisthood in the receiuer, but of bountie and liberalitie in the bestower; but the Apostle doth prooue that Melchisedech was preist euen by this argument, because hee did receiue tythes of Abraham, which also the actiue word vsed, ver. 6. [...], doth imply: for it is not said, that Abrahamus decimauit seipsum, but Melchisedech decimauit Abrahamum, that is, tooke his owne part, not receaued a voluntarie gift. And therefore Abraham was bound to pay his tythes to Melchisedech: and tythes are due to the Priesthood wheresoeuer that bee either in Melchisech or in Leui, as hath beene shewed in chap. 3. and 4.
When the Apostle had demonstrated the Priesthood of Melchisedech, he beginneth then vers. 4. to compare the same with the Priesthood of the Leuites; so as by Melchisedech he vnderstandeth Christ, and saith of him, ver. 8. that he receiueth tythes: here men that die, receiue tythes; but there he receiueth them, of whom it is written, that he liueth. Some would here restraine these words to Melchisedech the type, as if he of whome it is written, that hee liueth, must bee referred to Melchisedech, and not to Christ: but wee must knowe what the text speaketh most plainely, that these things are spoken of Christ by the name of Melchisedech: for so are the words, ver. 13. 14. He of whome these things are spoken pertaineth to an other tribe, whereof no man serued at the altar: for it is euident, that OVR LORD sprung out of Iudah. So then, He, that is, our Lord, that is, Christ, receiueth tythes, and tythes belong to the Priesthood of Christ by the testimonie of the newe Testament. For as vnder the Lawe it was not so much the Leuites, as gods in the Leuites, they [Page 55] receiuing Gods tythes as receiuers of his sacred tribute, as worthy Caluin doth call them: euen so before the lawe, not so much Melchisedech, as the Lord in Melchisedech, did receiue tythes: and now vnder the Gospell, not so much the Ministers of the Gospel, as He, that is, our Lord Iesus Christ, doth receiue the tythes, if men will not defraud him.
But suppose that the newe testament did not so plainly auouch the tythes to be due to Christ, yet I trust there is no colour to denie that they are euen by the new testament affirmed to be due to the Priesthood of Melchisedech: for he of whom it is written that he liueth, must be either Christ or Melchisedech: an other thing is plaine also, that the Priesthood there spoken of, is an eternal priesthood, a Priest for euer: If the order of Priesthood there spoken of be an eternall order, and yet such an order as to whome the tythes are due, then be the Priest, either Melchisedech the type, or Christ the antitype, yet the same thing is still euinced, namely, that tythes beeing the due of an eternal Priesthood, must also be themselues eternal, that is, to continue to the ende of the world: for that is the eternitie of the longest priesthood. Hereunto are the words of M. Calvin vpon this place verie cleere and full, the testimonie is large, yet I will rehearse it at large: His [...]. in Heb. 7. [...] verbis contendit Apostolus dignitatem sacerdoti Melchisedech perpetuam esse, Leuitici verò temporalem. Sic enim ratiocinatur, hi [...], quibus decimas lex assignat, homines sunt n [...] tales, quo indicatum fitit abrogandum fuisse aliquando [...] sacerdotij quemadmodum finem habebat corum [...]uta. Scriptura autem nullam commemorat mortem Melchisedich cum [...] rat folutas illi fuisse decimas, ita ius sacerdotij illiu nullo terporis spat to terminat, qum potius subindicat eternae esse d [...]rationis; Hoc autem ideo additum est ne videatur posterior lex (vt moris est) priori quiequam derogasse, excipi enim alioqum poterat, ius illud que potitus vlim erat Melchisidech esse tam [Page 56] absoletum, quia aliam legem deus per Mosem iulisset qua illud transferebat ad Leuitas: sed occurrit Apostolus cum dicit, ad tempus decimas Leuitas solut as fuisse, quia non semper viuerent, Melchisedech verò quia immortalis sit retinere vs (que) in finem quod a deo semel illi datum est: that is, In these words the Apostle auoucheth that the dignity of the Priesthood of Melchisedech is perpetuall, and that the dignitie of the Priesthood of Leui was but temporall: for so he reasoneth, These to whome the Lawe assigneth tythes are men that die, whereby was intimated, that the right of the Priesthood was one day to be abolished, euen as the lifes of the men should expire; but no Scripture mentioneth the death of Melchisedech, when it reporteth that tythes haue beene paid vnto him, so the right of that Priesthood endeth not in any space of time, but rather sheweth it selfe to be of eternall continuance. Now this was added, least the latter lawe should seeme to haue derogated (as the manner is) any thing from the former: for else it might be expected, that the right which Melchisedech enioyed of old, is now repealed, because God hath giuen an other lawe by Moses, whereby he translated that right vnto the Leuites. But the Apostle doth preuent that when he saith, that tythes were paid vnto the Leuites, but for a time, because they liued not perpetually: but that Melchisedech, because he is immortall, doth retaine vnto the ende that which was once giuen vnto him by God. Now what is that perpetuall right which Melchisedech once receiued from God, but right to bee the Priest, to doe the durie of the Priesthood, which was to teach, to blesse, to sacrifice, and to receiue the due of the Priesthood, assigned thereunto by God, as the words of M. Calvin formerly cited doe import. Quod debebat Abraham deo, soluit in manum Melchisedech: that is, that which Abraham ought to God, he paid into the hands of Melchisedech: this right perished not in the translation [Page 57] of the Priesthood vnto the Leuites, but continueth eternall vnto the ende of the world; and therefore doth the Apostle speake so plainely, that, he of whom it is written, that be liueth, our Lord of the tribe of Iudah, doth receiue tythes; and so tythes in the newe Testament, euen by the testimonie of the new testament, are due to the ministers of the Gospel. And this, and no other practise, concerning tythes, do the Apostles mention, approoue, and commend vnto the Churches.
CHAP. VIII. The practise of tything in the times next succeeding the Apostles.
WE are now come to the times next succeeding the Apostles, whose practise was as the times would beare; for they had no Christian Magistrate to order things aright, but liued vnder tyrants, and among heathen, who hated the religion, persecuted the men, and confiscated their goods, and hindred all good courses what they could to the vttermost; so that those who were backeward and couetous would do what they listed, and those who were truely willing, either they paid nothing, but receiued almes, beeing vtterly impouerished, or else if they had any thing, they gaue all into the common stocke, and liued in common with the rest of the Church. And yet it is thought of some, both godly and learned, that tythes were paid in those Primitiue times to the vse of the Ministery. This hath beene obserued and testified by that learned Zanchius, whose words are these, In nouo De redemp. in 4 praecep. cap. 18. lib 5 [...] testamento post ascensum Christi in coelum, per totum illud tē pus quo nullum ecclesia habuit principem & magistratum politicum, qui curam ecclesia patrocinium (que) susciperet, primùm penes Apostolos omnium pauperum erat cura, deinde translata [Page 58] ad diacon [...]s, vt est in act is, eo (que) deinceps eorum erat colligere à fid [...]ibus tum decimas more Leuitarum, tum alias el [...]mosinas quae tum ad ministrorum, tum ad reliquorum pauperum rerum (que) ecclesiasticarum necessitatem pertinebant, sed non sine Episcopi consensu distribuebantur, quemadmodum liquet in ecclesiasticas historijs, & apud Cyprianum in epistolis: that is, In the new Testament, after the ascention of Christ into heauen, all the time that the Church had no Prince and ciuil magistrate to vndertake the care and defence of the Church, th [...] care for the poore la [...]e at first vpon the Apostles, afterward it was transferred vnto the Deacons, as it is in the Acts, and then it was their dutie to gather from the faithfull both tythes after the manner of the Leuites, and also other almes which appertained to the necessitie both of the Ministers, and also of the poore, and other Church affaires, but they were not distributed without the consent of the Bishop, as appeareth in Ecclesiastic [...]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: [...]. 1 [...] q 1. [...]. l. [...] c. [...]. and this doth Zanchius speake according as is extant in Gratian, and the first tome of the Councells.
[Page 59] 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 mig [...]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 [Page 60] 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 [...]. Pal [...]t anno 1 [...]22 cap. de parochi [...]. parochianorum & decimarum debitam solutionem inducit, cum verò libertas mutandi parochiam per abusum qui in quibusdam patribus in [...]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.
[Page 61] 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, Dua [...] l. 2 c 1. [...] 12. q [...]. 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 eos (que) ipsi arbitrio suo dispensent at (que) 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 thē, 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 [Page 62] need, and the ministers abilitie, do hold proportion.
And whereas some doe make themselues so skilfull in the Councels, as to ascribe the first distinguished parishes to the Councell of Lateran, certainly nihil habent praeter auditum, they haue but a little heare-say from some, that say either they knowe not, or they care not what: for they neuer aduisedly examined the Councels, and other records of the state of the Church in former times: for as it is in the writings of Leo in the fift Lateran Councell, Primitiua Se [...]. 11. ecclesia vbi primum per orbem lacertos mouere cepit, prouide attendens quantum oneris humeris impositum haberet, diuino consilio parochias instituit, diaeceses distinxit: that is, The Primitiue Church so soone as it began to stretch out her armes ouer the world, prouidently considering how great a burthen shee had vpon her shoulders, did by diuine counsell ordaine parishes, and distinguish diocesses. And as for those, who make such vse of the councell of Lateran against this point, I would knowe of them what they say to these words of this councell of Lateran? but because I haue named this to be the fift councell of Lateran, it may be that the limiting of parishes was by some of the former councels. It is maruell then, that this councel should bee so much ouerseene, in a matter of fact specially, as to say that parishes beganne to be distinguished in the Primitiue Church, if that distinction had begun at any of the Lateran Councels, the eldest whereof was eleuen hundreth of yeares after that the Primitiue Church began to dispread it selfe ouer all the world. And yet to reueale this error something further, and to make it most plaine, that the distinction of parishes cannot bee shewed to haue taken beginning at any of the Lateran Councels, consider that of the first and second Lateran Councel, act a non extant, their decrees and canons are not to be found. And as for the third Lateran councel, by that time wee haue examined it, we shall be so sufficiently staid with ful [Page 63] satisfaction, that we shall not proceed to looke vpon the fourth for this matter: for in that third we find that there were distinct parishes before the time of that Councell. Concil [...]. Part 1. c. 13. The words thereof are, Nonnulli modum auaritiae non ponentes plures eclesias parochial [...]s n [...]untur adquirere: that is, Some men beeing immoderately couetous, do labour to get more parish churches. The decrees of that councell reckon it a fault to be reformed: therefore certainly there were distinctiōs of parishes; for could men desire to haue, or not be contented with the benefits of one parish, when there were no distinctiōs of parishes? therfore before this councel of Lateran, there were distinctions of parishes. Indeed in this Councel there is a Canon for some subdivisions of such parishes as were too large, as it seemeth, & afterward in the time of the Palentine Councel aforenamed, [...] 1. c. 16 it seemeth that some places pleaded freedom and exemption from beeing of the societie of any constituted parish, and therefore was it there decreed, that parishes should be instituted in cinitatibus, castris, municipijs; In cities, castles, fortes, and all other places, in quibus parochie limitatae non sunt, wherein parishes are not yet bounded: not that before now there were no distinct parishes, but that now some abuses or defects were redressed, or supplyed.
But what talk [...]e of yesterday, when we haue record of the most ancient ages: for in the Cabilon: councel, paying [...]. tythes to new founded Churches is forbidden: and in the Councel of Chalcedon, we are taught that then the [...]e [...] 15. cap. 17. were distinctions of Bishopprickes and parishes: for so are the words, Singularum ecclesiarum parochias rusti [...]as manere episcopis qui eas retinere noscuntur: that is, We decree, that the countrie parishes of each Church, or diocesse, remaine vnto the Bishops, which are known to retaine them vnder their gouernement. And no maruell, seeing that euen a generall diuision of Churches into parishes [Page 64] was made about the yeare, 266. when Dionisius Inter decret. [...]. & caus 13. q [...] was Bishop of Rome. Neither yet was this the first time that euer parishes began first to bee constituted (though this bee long inough before the pretended Councell of Lateran) for in Alexandria about the yeare 180. Eusebius Euseb l. 5. c. 9 reporteth, that there were the Churches of Alexandria: what meaneth the word in the plurall number? it doth not import, more Catholike Churches then one, for there is but one, nor doth he meane more diocesan churches, for Alexandria then was but one diocesse: therefore by Churches, he meaneth the seuerall parishes, or congregations. Yea and yet sooner in Rome euen before the Platin. ex [...]. On p [...]de epi [...]. & tit. death of Iohn the Euangelist, histories doe intimate that the Church had her seuerall and distinct limitations.
Thus haue we made it manifest, that neither were parishes first deuided by the decrees of the councel of Lateran, neither before the limiting of parishes might men lawfully pay their tithes where they listed, but that tithes were euer due to the Church, and to the Ministers of Gods word in the Church: In generall or ioyntly, whiles the ant [...]peristasis of persecutiō did contract or enforce the Church into a narrowe roome, so that the whole ministerie of a large countrie liued together in narrow commōs; but seeing the mercie of God hath dissolued this clowd, by causing the sunne-shine of his comfortable Gospel to increase in heate and brightnesse, inflaming mens hearts with godly zeale, and enlightening their vnderstandings with sound knowledge, so that the number is increased, and that Christian Magistrates are become nursing fathers, and nursing mothers vnto the Church, and doe cause peaceable and orderly gouernment, so that for the more ease of the ministers, and farre more aduantage and ease of the people, parishes are in all countries, prouinces, and diocesses distinguished: each parish is faithfuly to pay the due tythes to it owne Minister.
CHAP. IX. The iudgement of the auncient Fathers concerning tythes.
VVEll said Elihu, The dares shall speake, and the Iob. 32. multitude of yeares shal teach wisedome. The very heathen may cause iust shame vnto many in these impudent dayes, wherein the antiquitie of our godly forefathers is reputed but as dotage, by those whose vnsowne wild-oates and giddie presumptions, haue not yet learned the definition of sobrietie. Heathen Agamēnon, who knew not God, had yet so much manners as to reuerence the speech of aged Nestor;
[...]. Illiad. [...].
O man of age, thy speech is sage, and grounded on good reason.
Gracelesse Rehoboam hath knowne to his smart, what it is 1. Kin. 12. to despise his auncients.
Next vnto that auncient of dayes, Almightie God speaking in the old and new Testament, in the writings of Prophets and Apostles, the auncient Fathers both Greeke and Latine, who liued neerest the Apostles times, can best informe vs in the truth of that diuinitie, which is most consonant to the will of God. For howsoeuer diuerse, or euery one of those auncients are sometimes suspected to be, and also sometimes indeede are in error, some in one point, some in an other (as who erreth not, beeing neither Prophet nor Apostle?) Yet are they not combined therein like Simeon and Leui, brethren in euill: they vphold not any error with generall consent, but what is either mistaken, or scarse soundly auouched by one, is better interpreted, and more purely taught by an other; so that what point soeuer the fathers doe harmonically and with consent of all, agreeingly maintain, that [Page 66] point rightly vnderstood according vnto their true meaning, is euer certainly orthodoxall truth.
I will not stuffe vp a volume with multitude either of Authors, or of testimonies, but onely produce a few of the most auncient and best esteemed Fathers, and of each mans writings but a few of their most pregnant assertions.
The youngest that I will cite is no babe nor infant, but a Father indeede of twelue hundred yeares standing and antiquitie, who is plaine and copious for his iudgement in this point, in one place these are his words, Maiores nostri ideo copijs omnibus abundabant, quia deo decimas Aug. l [...]b [...]0. homiliar. hom. [...]8. dabant, & Caesari censum reddebant: modo autem quia discessit deuotio dei, accessit indictio fisci: that is, Our auncestors did abound therefore with plentie of all things, because they did giue tythes vnto God, and performe tribute vnto Caesar; but of late because that deuotion of God is gone, the imposition of the Excheaquer is come vpon you. The plaine testimonie of Augustine therefore is, that in the times before him, tythes were wont to be paid vnto God, as Gods due; which thing caused God also to blesse those which paid them: and least it might be deemed, that in the time of Augustine, which was foure hundreth yeares after the incarnation, tythes were growen out of due date, hee addeth, that the meanes of impouerishing men by the heauie exactions of the Emperours officers in his time, were a iudgement of God vpon men for want of deuotion in tythe-paying; whereupon is that saying, dabis impio militi quod non dabis sacerdoti: that is, thou shalt be constrained to giue that to the prophane Soldiour, which thou wilt not giue to the Priest. And in an other place the same Father saith, exim [...] partem aliquam [...] redituum tuorum. Decimas vis? Decimas accipe, quanquam parum sit, dictum est enim nisi abundauerit inflicia vestra plus quám Scribarum & Pharis [...]orū non [...] in regnum [Page 67] eaelorum: that is, Lay out some part of thy reuenues▪ Wilt thou haue it to be the tenth part? take out the tenths though that be a small matter, for it is said, except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, yee can not enter into the kingdome of heauen. So also Serm. de temp. 219. Deus non eget tuis bonis, non postulat munus sed honorem: non rogat tuum, sed suum: dignatur rogare decimas & primitias, quid faceres si nouem partes vendicaret tibi relicta decima? that is, God hath no need of thy goods; he demandeth not a reward, but honour at thine hands: hee doth not aske thine, but his owne: hee vouchsafeth to demand tythes and first fruites: what wouldest thou doe if he should challenge the nine parts, leauing vnto thee onely the tenth? In all which sayings, and many more, Augustine doth claime tythes not by any humane constitution, but in Gods behalfe as Gods right or due.
Of the same time with Augustine, and of the same iudgement in this point was Hierom, whose words are these, Quod de decimis diximus quae oli [...] à populo dabantur In Mal. 3. [...]. sacerdotibus & Louitis, in ecclesiae quo (que) populis intelligo: that is, what we haue said concerning tythes, which in old time were giuen to the Preists and Leuites, I doe meane it also in the people of the Church. Where he plainely expoundeth that double honour, whereby Paul termeth the 1. Tim. [...]. 1 [...]. exhibition of the Ministers, to be tythes, which he maintaineth to be as due now to the Ministers of the Gospel, as euer they were vnto the Leuites in the Tabernacle.
Chrysostome saith, Iusticiam, fidem, & misericordiam Deus Hom. in Matth. 4 [...]. mandauit propter suam gloriam, sed decimas in sustentationem suorum ministrorum: that is, God hath commanded iustice, faith, and mercie for his glorie, but tythes for the maintenance of his ministers. Likewise in his Homilies Hom. 1 [...]. Act. vpon the Acts of the Apostles, stirring vp men to [Page 68] pay their due to the Ministers of the Gospel, hee telleth them that howsoeuer they are but meane men, yet they may doe good workes, though they be not able to build Churches, nor to performe any such great matters, if they wil but truly pay their tythes, parumne est deum ex omnibus fructibus prius partem ac decimas accipere? that is, Is it a small matter that God doth first take a part & tythes of all increase? not intimating that God doth impose any heauy burthen in asking the tenth, but stirring vp the poore man not to be discouraged, seeing that in paying to Gods Ministers no lesse then the tenth part of all his increase he doth therein such a worke as God accepteth at his hands in good part. So Chrysostome affirmeth plainely, that tythes are due to the ministerie by the word or commandement of God, mandauit Deus, are his words, that is, God hath commanded.
Ambrose swarueth not in this point from those aforenamed, [...]. but requireth at the hands of men true and exact payment of their tythes, imputing that for a capitall sinne vnto any man wherein hee hath failed in true tything; Quicun (que) recognouerit in se quòd fideliter non dederit decimas [...]mendet quod minus secit: that is, whosoeuer shall be think himselfe that hee hath not faithfully paid his tythes, let him amend that wherein hee hath failed. So Ambrose speaketh of tythes as matters due, and also in vse and practi [...]e, so farre forth as the non payments of tythes, yea the vnperfect or vnfull payment of them, was a greiuous sinne to be repented of: but more of Ambrose his minde in this point is to be seene hereafter in the 12. chapter in the distinction of tythes into praediall and personall.
These foure so reuerend Fathers for learning and holinesse, liuing in the same age by their consenting iudgement in this point (wherein they neither contradict one an other, not are contradicted by any either of their own [Page 69] times, or of the times before them, or of the times which followed them for the space of eight hundred yeares) doe both sufficiently testifie what was the doctrine of the Church, in their most happie times, concerning tythes, and also confirme that that doctrine was the truth. And that it may yet further appeare that this doctrine which Ambrose, Chrysostome, Ierome, and Augustine taught about tythes, was no new inuention of their own; I will yet shew that they held no otherwise in this point then they had learned from their learned predecessors: for Cyprian & Origen who were aboue an hundred yeares before these aforenamed, taught also the same and no other doctrine concerning tythes.
Cyprian his words are, debere presbyteros tanquam decimas [...] accipientes ex fructu, non recedere ab altari, sed nocte die (que) spiritualibus inseruire: that is, That ministers as beeing receiuers of tythes of the increase, ought not to retire from the altar, but night and day to attend vpon spirituall things. The word altar is here to be taken tropically for the ministery of the Gospel, which (saith Cyprian) the Minister may neuer neglect, by incumbering himselfe, or intermedling in seculer affaires, because that the maintenance of the ministery doth arise out of the tithes of mens increase, without intangling the ministers minde with worldly care.
Origen was something before Cyprian in time, but differed [...]. nothing from him in this point: for thus hee speaketh, Quomodo iusticia nostra abundat plus qu [...]m [...] Scribarum & Pharisaeorum, si illi de frugibus terrae non aud [...]t gustare priusquam primi [...]ias offerant sacerdotibus, & decimas Leuitis separauerint, nos autem nihil horum, &c. that is, How doth our righteousnesse exceede the righteousnesse of the Scribes and Pharisies, if they dare not tast of their fruites, before they haue offered the first fruites to the Priests, and laid apart the tenths for the Leuites, wh [...] [Page 70] we shall doe no such matter? But what may one say is this to the purpose? I answer, that Origen hauing in that place spoken of the right of tythes among the Israelites, hee then addeth as followeth, Hanc ego legem obseruari e [...]iam secundum literam puto: that is, I hold that this law ought to be obserued euen according to the letter: which words he oftentimes repeateth in that homilie, and is verie copious and carnest in the point, affirming fully, that tithes are due by morall precept, which is perpetuall, as wee haue shewed before, cap. 6. Also, Origen expounding that place, Matth. 23. 23. these things, vz. paying the least tythes, ought ye to haue done, and not to haue left the other vndone, saith, that this is a precept, non minus in vsum Christ [...]anorum qu [...]m Iudaeorum, no lesse for the vse of Christians then of Iewes.
These of the most auncient and excellent of the Fathers, some of them so neere the times of the Apostles, & others so long after, for the space of 400. yeares, knewe no other doctrine concerning tythes, but that they are due still according to the letter: and that it is a hainous offence against God, either not to pay tithes at all, or to pay them fraudulently and vnfaithfully.
More of the iudgement of the auncient Fathers, together with the manifold decrees of councels to this effect, who will may see in the treatises of M. Carlton, and M. C [...]rl [...]t cap [...]. Eburne, and also in the decrees of Gratian.
CHAP. X. The iudgement and practise of heathen concerning tythes.
BEsides all this which I haue shewed to haue been the [...]udgement and practise of men fearing the true God, [Page 71] wee haue also arguments to bee drawne to this purpose Carle [...]. t [...]h. cap. [...] [...]burn. cap [...] pag. [...]1 62 ▪ [...]. from the heathen, which knewe not God, yet by their practise haue declared the paiment of tythes to bee a morall dutie. For euen Heathen writers doe witnesse that this, euen this verie portion of the tenth part, hath been accustomably and religiously paid vnto the heathen Gods, with this obseruation thereupon, that by such payments they became rich and prospered. Plutarch saith of Lucullus, [...]. that he became rich because he paid tythes to Hercules. And Diodorus Siculus reporteth, that many of the [...]. Romanes both meane and wealthy, did vow and practise the like paiments of tythes vnto Hercules, and prospered thereby. Macrobius prooueth as much out of Varro, and [...] l. [...]. cap. [...]. that it was the common custome of the auncients to vow tythes vnto Hercules Xenophon writeth of some, who paid [...]. 3. tythes to Apollo. To the same effect are the words of [...]estus, decima quae (que) veteres dijs suis offerebant: that is, The auncients did offer their gods all maner of tythes: for among the Sabaeans and Aethiopians as Plinie writeth, the [...] l. 12. cap. 1 [...]. & [...] merchants may not meddle with their spices vntill the Priests haue laid out the tenths for their gods. So also in He [...]c [...]. [...]. spoiles of warre, they did pay their tenths, and offered tythes of all vnto Iupiter. Pausanias a Grecian generall, [...]a [...]l. [...] 3. l. 2. p [...]g. [...]3 [...]. hauing obtained great victorie against the Persians, layd aside the tythes of all his spoiles to be diuided betweene Iupiter, Apollo, and Neptune. The Carthagmians paid [...]au [...]l. pag. [...]0 [...]. tythes of the pray vnto Hercules, when they had spoyled the Scicilians. Camillus going against the Veians vowed to pay tythes vnto the goddesse Matuta, if hee should ouercome. Plu [...] [...]n Ca [...]l. And Linie saith concerning that expedition, that when the Veians had beene ouercome by the Romans, Dea [...] ▪ [...]1. l. [...]. the tythes were paid, howsoeuer hee nameth the party to whome they were paid to bee not Matuta, but Apollo.
Now whereas the Heathen so vsually, so long time, in [Page 72] so many places haue accustomed the paiment of tythes to their gods, what shall we thinke of it, but that the Heathen by the light of nature, perceiuing all prosperi [...]ie to come from God, and to depend vpon his good pleasure, haue thought themselues bound to honour God with their riches: and this they haue learned by tradition from the sonnes of Noah, spread and continued among all nations, that the tenth is gods speciall part, neither is this my pri [...]ate fancie, but the opinion of those learned men who so lately haue laboured in this point: and also the iudgment of the learned Brentius, before their times, whose words are, Dare decimas ad conseruanda sacra, non fuit recens à Leuiticis In Le [...]t. [...]7 [...]0. sacrificulis excogitatum, sed erat iam ante patriarchis vsitatum. Abraham cum reuerteretur à caede quatuor regum dedit decimam spoliorum sacerdoti Melchisedecho: & lacob cum fugeret saeuitiam fratris sui, vouit si reuerteretur incolumis ad patriam, se daturum decimam omnium facult atum suarum, ad constituenda sacra in Bethel. Gentes etiam dederunt aliquoties decimam dijs suis, quod haud dubie sicut & mos sacrificandi à Patriarcharum exemplo desumptum est: that is, To giue tythes to maintaine Gods worship, was no new inuention of the Leuiticall Priests, but a thing long before accustomed among the Patriarches. When Abraham returned from the slaughter of the foure kings, hee gaue tythe of the spoiles to Melchisedech the Priest: and when Iacob sled from the rage of his brother, he did vowe that if he returned in safetie into his countrie, hee would giue the tythes of all his substance to maintaine worship for God in Bethel. Also the Gentiles haue sometimes giuen their tythes vnto their gods, which practise no doubt as the custome of sacrificing was taken from the example of the Patriarkes. And to this effect is that saying of Iunius, decimae ture omni post hominum memoriam deo fuerunt sacrae: [...] l. 3 c. 7. that is, Tythes haue time out of mind been holy vnto the Lord by all lawes.
[Page 73] Hereupon it is, as some are of opinion, that Church goods or reuenues, haue beene aunciently distinguished Duar de benef. l. 2. c. [...]. into temporall and spirituall, by spirituall, vnderstanding tythes and offerings, and by temporall, such gleab and other possessions as men of their deuotion and charitie haue bestowed vpon the Church to increase the maintenance of the Ministers; because tythes beeing due to the Church by the law of God, which is perpetuall, they are of perpetuall continuance also, but those things which come from men, they are caduca, fluxa, temporaria, that is, fading, transitorie, and temporarie. For howsoeuer many additions haue by the bountie of men much augmented the estate of the Church, yet tythes are not of men, but of Gods institution, holy to the Lord, assigned to his Ministers, iure omni, by all law or right, vnder the law, vnder the Gospel, and before both, and so acknowledged by the very consciences of Heathen men.
CHAP. XI. How Lay men became owners and possessours of tythes.
FOr the space of six hundred yeares after the incarnation of Christ, and of fowre thousand yeares before the incarnation, which is from the beginning of the world, no prophane hand euer dared to violate these holy things of God: but about the yeare sixe hundred, (which was a time fatall to the world for the birth of many monsters, as of impious Turcisme in wretched Mahomet; proud Antichristianisme in ambitious Boniface, vnnaturall and outragious parricide in disloyall Phocas) did arise also that sacrilegious monster Carolus Martellus, in the realme of Fraunce, of whom wee may say not much otherwise then [Page 74] the Scripture speaketh of Ieroboam the sonne of Nebat, which made Israel to sinne: Charles Martell made Christian Princes to sinne, in drawing them on to spoile the Church by his cursed example. For when those barbarous people the Hunnes, Gothes, and Vandales, were become Lords of Italie, and had miserably wasted the Churches, specially in Lumbardie, they beganne to set themselues against Fraunce: Carolus Martellus beeing Gag. [...]. hist. [...] l. 4. the onely man in France, in regard both of courage, and of countenance fit to lead the armie against the Infidells, D. [...]idle [...]. [...]ew of [...]v. & c [...]l law. pag 14 [...]. could not be perswaded to vndertake that charge, vntill hee had gotten the Clergie of France to resigne their tythes into his hands to maintaine the watre; the Church and Clergie, (beeing much affrighted with feare of becomming a pray to the Barbarous, and also drawne on with the faire promises of Martellus, who solemnly protested vnto the Clergie, that so soone as the warres should be ended, hee would restore vnto them their own againe with aduantage of recompence) yeelded vnto his demands; who went against the enemie, and ouercame, and when vpon his victorie hee should haue been thankfull vnto God, and true of his promises to the Churchmen, hee shewed himselfe a sacrilegious spoiler, so as where the tythes of the Church had beene in trust committed into his hands for the needfull aide of the present warres, hee diuided them among such of his souldiers as hee thought good to reward, and so alienated them from the Church for euer; leauing vnto the Clergie some such poore reuersions and fragments as they had reserued for their bare sustenance vngranted at the first to Martellus.
And thus became Laymen first of all to be owners of tythes, vz. by fraud and violence; but in processe of time, this presumptuous fact became a precedent to be wretchedly imitated in all the parts of the Christian [Page 75] world. Krantzius reporteth, that the Christian Saxons K [...]nt. l. [...] metrop. c. [...] were faine with their tythes to maintaine soldiers for their defence: and that Popes to gaine the good wills of Princes, did bestow much of the tythes vpon them for feare of beeing dispoiled of all.
Hereunto is to be added, an immoderate admiration Hosp [...]. [...] [...]g. Mo [...]. wherewith the whole world hath doated vpon diuers orders of Munkes, and Friars, building them houses, and Colledges, appropriating vnto them the tythes of many large and fruitfull parrishes, exempting such lands as they held in any place from beeing tytheable to the incumbents of the parishes; for the subtiltie of the Deuil whispering into mens conceits, that the preaching of the Gospell bredde heresies, schismes, and contentions, and that the onely way beneficiall to mens soules was the prayers, fastings, and other obseruances of these Munkes and Friars; not onely the common people, but euen Kings and Princes, Bishops and Popes, and all sorts, degrees, and sexes, did so striue to establish and encourage them, as that besides many faire possessions of lands, much also of the tythes of the church, became their patrimony, partly Catalog. testium. ver [...]. tom. 2. l. [...]5. by annexation, partly by exemption, and so they sucked the best tythes into their cloysters.
Furthermore, the Popes to aduance their fauourites, sometimes their Cosins, and sometime their bastards, vnder the name of their nephewes, euen while they were children, would sende their commandements vnto Bishops, to conuert the tythes of the fattest benefices in their seuerall diocesses, to become prouisions and pensions to maintaine such as the Popes pleasure would appoint. An example whereof Matthew Paris reporteth, Math. Paris Hen. 3. 37. Ann. 125 [...]. saying, that their was an attempt in the diocesse of Lyncolne in England, though reiected by that worthy Grosthead, who was there then Bishop, a very learned man, & a stout aduersarie vnto the Popes vsurpations.
[Page 76] In imitation of the aforenamed Martellus, diuers as in other Countries, so in England tooke vpon them to alienate the tythes from their parish Churches, insomuch that not onely the Kings, but also Noble men, and Bishops, would either assigne vnto their fauourites pensions, or graunt vnto them exemptions from the tythes of such parrishes as did belong vnto their patronages: for restraint D Rid. view of which vngodly practise, a statute was made vnder [...]. cap 10 Edward the third.
And yet all this while did the Pope by his Bulls and Legates, still appropriate parsonages vnto Abbies and Nunneries, and in that blind world this was reputed no wrong, because this was thought to be done to a good end to maintaine praier and deuotion, as we said before in this chapter.
At last, when King Henrie the eight became a defender of the faith (in another meaning then the Pope had, when he first gaue him that title) that is, In banishing the Idolatrie and tyrannic of Antichrist, which is the Pope, whom hee happily auoided out of this blessed Island: King Henrie (I say) finding the stollen goods, vz. the tythes of the Church in the cells and cloisters of Munks, Nunnes, and Friars, like the pretious gold and goodly garment in the tent of Achan, did not either conscionably restore the good to the owner thereof, or religiously dedicate it, as a halowed thing vnto the Lord, but swaied with the errour of the time, became himselfe receiuer of the Friars theeuerie, and shared the same among his fauourites, for loue or for mony, as himselfe thought good; and still the patrimonie of the Lord, is detained in the vniust hands of those, who can haue no true interest therein. Many doe thinke with themselues, that because they haue bought out parsonages with their mony, or haue them by the bequest of their parents, that they may wash their hands in innocencie, and plead themselues [Page 77] to be no vsurpers. But bethinke thy selfe, whosoeuer thou art, who eatest the milke, and wearest the wooll of the sheepe, hauing neither abilitie, nor calling to feed the flocke; bethinke thy selfe (I say) that if thy fathers, either bought for mony, or receiued as a gift, the goods of the Church, and the portion of the Lord, from those who had no authoritie, either to giue, or to sell them, the gift or sale can not be good in law before the exact and feareful barre of the iudgement seate of Almightie God, who is Lord of Lords, King of Kings, and Iudge of Iudges, and a partie in the case. For it is hee that receiueth the iniurie, and will referre it to fearefull triall.
In that King Henrie did thus dispose the tythes which he found in the Abbyes, he did more then he had warrant for. And if thou, or thy Father, haue bought the reuenues of the Church from those, who had no right to sell them, assure thy selfe, that thou hast no true right to enioy them; thou art in danger, if thou repent not seriously, and in time preuent the Lord by restitution, to haue thy plea of bargaine to be answered peromptorily with a caueat emptor, that is, thou shouldest haue beene better aduised, to consider what, and of whom thou wert in buying. Doest thou not knowe that an entayled estate, cannot be sould? if it be bought, the estate is not good vnto the buyer. The Lord hath entailed his portion of tythes to the maintenance of his seruice, as we haue formerly [...] shewed, and then who can cut off an entaile of Gods making? Tythes are not temporall goods, to fleete vp and downe from one to an other, and neuer to continue in one stay, but are giuen by the Lord a perpetuall ordināce, whether at the altar in the tabernacle, or at the font and pulpit vnder the Gospel. To these wee finde them giuen in plaine and plentifull tearmes, but neuer to any other bodie by any shew either of holy Scripture, or of ancient [Page 78] Fathers.
Did King Henry giue away the tithes from the church to lay-men? I would to god so worthie a Prince had not beene preiudiced with so fowle a blemish: I am perswaded in my soule, that if he had been aware of what he did, he would sooner haue giuen away his crowne from his head, then the tythes from the Churches: and if self-loue and couetousnesse did not ouerblind and entangle the men of this age, they durst not detaine what was at the first so vniustly gotten, as that it is impossible for them euer to haue a good [...]ight thereunto, except God from heauen should reuerse his grant, and enact that lay-men may haue right vnto tythes.
It is not alwaies easie to set downe in particular, either what the iudgements of God will be, while men are yet in their sinnes, or what was the verie cause which prouoked the iudgement, when we see it executed; yet is it not to be passed ouer without consideration, and feare of the Lord, which diuers haue alreadie obserued, as no small token of Gods anger against that man (though for many excellent things, a King of worthy memorie) who hauing at his death a faire and hopefull issue, likely for long time to continue his blood in the throne of the kingdom; yet in the next generation his name is cleane put out: & specially, D. R [...]dle [...]. view of c [...]v. & col. l [...]w pag. 170. this is the more to be considered with seriousnesse, because Edward, and Elizabeth, were the beloued of the Lord, defenders of the true faith, zealous of the glory & the name of God; yea Elizabeth a faithfull Confessor in the fierie triall of persecution she endured in the dayes of Queene Marie, yet for all this, that King who liued himselfe within these fewe yeares, left behind him so faire a progenie, of so great hope to haue his name continued, is not only himselfe gathered to his Fathers, but also hath alreadie his whole posteritie gathered to himselfe: so as there remaineth not so much as one of his seed to stand in [Page 79] the congregation.
This doth seeme to be a iudgement, and howsoeuer we know not the cause in particular, yet we are sure that it was not without cause; and of all causes knowne to the world, what liker to anger God so grieuously as the wasting of his church? Be it said that he left it no worse then he found it, when he wrought the reformation. But hee should haue beene aduised to haue done iustice in restoring the good to the owner, the knowne owner thereof: and haue reformed the iniurie, where he reformed the religion, and banished robberie by restitution, as well as banished Poperie by iust suppression: for the part of the ciuill Magistrate, is not only to stint a theife that he steale no more, but also to cause restitution, when the owner is knowne, and the goods found.
As therefore, men can see that they haue no right vnto their tythes, but from King Henrie, or from some other, by as crasie a title; so let them consider in time, least they repēt it too late, what a testimonie of anger the Lord may shewe vpon them; and bee as much afraid with the remembrance of his indignation, as they are incouraged with their graunt, and practise, which is not good.
What if we should make a catalogue of all those courtiers, & others, who in the dissolution of the Abbyes were much enriched by the spoile of the Church, how fewe of so great estates are not alreadie ruinated? It is true that there is an enterchange of things in this world, and that it is a vaine thing for men to think that their names, lands, Psal. 4 [...]. [...]1. and houses shall continue for euer; but yet, that in so short a space, so great a change should be of so many families, so likely to haue continued for longer space, must needes make men see, if they bee not wilfully blinde, that the fact was displeasing vnto almightie God, and that It is destruction for a man to denoure that which is holy, Prou. 20. 25.
[Page 80] Is it possible for a man that is a detainer of tythes (if there be not extreame hardnesse in his heart) to heare or reade that saying of Malachie, without compunction and trembling? Ye haue spoyled me in tythes, and in offerings; yee [...]sal. [...]. 8, 9. are cursed with a curse, because ye haue spoyled mee. It is a poore case that any man can haue to his conscience, by saying, I was not the spoyler, it came to me by the means of others, when as whosoeuer hath beene the theife, thou hast been the receiuer, and art still the detainer: Decimas Caus. 1 [...] q 7. [...]. quas [...]n. siue ab episcopis, vel regibus, vel quibuslib [...]t personis laic [...] acceperint, nisiecclesiae reddiderint, sctant se sacrilegij crimen committere, & aternae damnationis periculum incurrere: that is, Whether men haue receiued the tythes from B [...]shops, or Kings, or any other persons, (except they will restore them to the Church) let them knowe, that they do commit the sinne of sacriledge, and incurre the daunger of eternall damnation. To the same effect was that decree of Constantine, Contrasacrosanctas ecclesias nihil dicere audeat, Euseb de vit. Const l [...]. cap. 39. & quas res ad tempus per iniuriam possederit, eas ecclesijs iure restituat: that is, let not a man dare to alleadge any thing against the holy churches, but what hee hath for a time vniustly possessed, let him iustly restore the same to the Churches. It is in vaine for Adam to say it was the woman, or for the woman to say it was the serpent; for as the serpent hath no excuse, so the excuse of the rest can doe them no seruice to defend them against the wrath of God. Euen so lay thou the fault vpon thy father, thy father vpon King Henrie, King Henrie vpon the Pope, as vpon the young spawne of the old serpent: yet as serpent, man, and woman are all accursed, whosoeuer was the chiefe or first in the busines: euen so thou, thy father, and whosoeuer els wrongeth the Church, wittingly and willingly, are all cursed with the curse, further then you can decline by true repentance: (which when the sinne is reuealed, to the conscience, diuinitie acknowledgeth not [Page 81] without restitution, so farre as a man is able.)
And therefore to conclude this point, I say no more but this, vz. Let men take heede how they obstinately detaine what was at the first vnaduisedly and vniustly laid hold vpon; for greater is his sinne, who will not by admonition be perswaded to desist, then his who hath been ouercarried by ouersight. Our forefathers were ouerseen: take you heede that you be not hardened to choake your selues with the vndigested iuyce of those faire grapes which they haue swallowed, and would now most readily vngorge, if they might be allowed but one houres respite vpon this earth againe.
Possessors indeede lay men are, and long haue been, and reputed owners of tythes, but without iust title in the Court of conscience, by the which all men must be one day adiudged: sacrilegij culpa non vacabit, qui aliquid horum ausus fuerit negare aut subtrahere: He cannot be free from sacriledge, who shall dare to denie or withdrawe any of Gualterin Mat. 23. 23. these things: how much more then are they sacrilegious who pull them from the Churches possession?
CHAP. XII. The distinction of tythes into prediall and personall: the iniurious customes of these times; the diduction of expences in personall tythes.
THere is acknowledged now adayes a distinction of tythes into prediall and personall: Prediall tythes, are those called, quae enascuntur è praedijs, that is, which arise out of the grounds by vse and imployments of lands to tylth, pasture, garden, or the like. Of these prediall tythes we haue a catalogue, Leuit. 27. 30. All tythes of [Page 82] the land, of the seede of the land, and of all the fruit of the trees; & vers. 31. euerie tyth of bullocke and of sheepe. Of these there is yet an other subdiuision into great, and smal tythes. Of small tythes Christ may seeme to speake, saying, ye tyth mint, and annise, and rue; intimating that wheras [...]. 23. 23 the prouidence of God doth order and bring forth as well the least branch of mynt, or slife of rue, or annise, as the whole vallyes of corne, and whole heards of cattell; so it is good reason that the Lord be paid his tribute, or tenth, out of these smaller and slenderor croppes, as well as out of those more plentifull encreasings. Yea, so exactly doth the Lord require his tythes, (for they are his tribute) as he cannot in any case endure any diminishing thereof: whereupon it came to passe, that Abel offered his offering vnto God of the best and fattest: Abraham paid tythes to Melchisedech, [...], that is, of the cheife and principall of the heape: and God himselfe gaue strict charge to the people of Israel, that no man should exchange, or make composition for his tythes, except he would giue for it the fift part more then the price thereof; If any man will redeeme any of his tythes, he shall adde the fift [...]. [...]1 part thereunto: that so there might be an aboundant warinesse, that God should not bee presented with any lesse then his due.
I would that men, who so eagerly presse vpon vs, and maintaine against vs, the customes of these times, would duely consider this, and not dare so to robbe God, and oppresse his Ministers, as vsually they doe, beeing so farre from adding a fifth part to the price they giue, as that oftentimes they doe not performe the fift part of the tythe for the whole tythe. But what should I speake of the fift part, when many customes doe scarce pay the twentieth part of the tythe for the whole? As in the case of Lactage in most places; some pay a pennie, where the true tenth is worth twentie, thirtie, or fourtie shillings, as in [Page 83] the case of the smoke pennie, or harth siluer: yea, diuers tythes are vtterly denied, and yet nothing allowed in the liewe thereof, as of timber.
And yet it is thought that herein is offered no wrong, because they can plead Custome. Indeede here we see the saying true, Consuetudo peccandi tollit sensum peccati, that is, men haue gotten such a custome of robbing the poore Church, as that they thinke it now to be no sinne: the antiquitie of an euill custome should not beare it out with authoritie, but make it to appeare the more loathsome, and call for the more speedie reformation. It is and hath beene an old custome, for men to robbe vpon the high waies, to coosen in shoppes, and to forsweare themselues before Iudges; but seeing these customes are as wicked as they are old, their gray haires cannot credite them; but as there are good lawes, and faithfull care to abolish those, so there should be also meanes to reforme those, which as armed theeues doe robbe the Ministerie, and enthrall the soules of those which practise them vnto condemnation, if repentance preuent not.
Can any man denie that any euill Custome should be abolished? and what goodnesse in the world can be, yea what wickednesse is not in customes, wherein there is no conformitie with the word of God, nor any one inch of conscionable equitie? The word of God will haue the tythe, that is compounded for, to be redeemed with more then the true value, equitie would allowe as much price as the thing priced is worth, these customes doe oftentimes allow nothing, and oftentimes as good as nothing: the word of God, and equitie would haue men to deale as they would be dealt with: men would be loath to take sometimes a crowne, and sometimes foure crownes for that for which they will scarcely allow the Lords Minister foure pence: is this equitie, or can any [Page 84] custome make this conscionable?
The plea is, that when any custome first beganne, the things so compounded for, were estimated to be worth no more then is now performed by custome: but what is this to auouch the equitie of the custome? will any bodie now afford the Minister for his groat, yea for his shilling, so much of any thing necessarie for food, lodging, or cloathing, as at the beginning [...] of diuers customes he might haue had for his single pennie, or peraduenture for his halfe pennie? what then is the custome but oppression, when it so disableth the poore Minister, and enforceth him in many places to a for did and miserable life, farre vnseeming the honour of his calling, or the reuenues of his place, if he had his due?
That things haue beene at a smaller [...]a [...]e, doth shewe that there was some equitie in those customes, wherein now there is none; and iustifie the tollerable compositions of our forefathers, to the vtter condemning of the vnreasonable hardnesse vsed against Ministers in the customes of these times. If a Minister shall reason with his parishioner now, and say vnto him, the time was some hundreth or two hundreth yeares agoe, when twelue pen [...]worth of corne might haue sufficed your family a whole seauenight, both for bread and for beere, therefore it is equitie that you be now allowed no more: will not the good neighbour here thinke that his Pastor wanteth either charitie, or discretion, in this diuinitie, when the world doth see and seele, that in so long a space, pri [...] haue beene raysed as often againe as Iacobs wages haue beene changed, ten and ten times? and yet it is thought that the Ministers mouth is stopped with sufficiencie of reason, and fulnesse of equitie, when men can tell him that neither they nor their auncestors neuer paid any more this hundred yeares and vpwards.
Alasse, alas, the lesse hath beene paid vnder the true [Page 85] value, the more art thou in arerages; so that thou shouldest rather with speede make satisfaction for the wrong, either by performing restitution, or by begging remission, then plead an olde iniurie to maintaine a daily trespasse. An vngodly custome can neuer become a wholesome law, the older it is, the worse it is, when it is vnlawfull.
Shall we plead, or should the first reformers haue pleaded, that time out of minde, you were wont to haue in most parishes no preaching, but seruice mumbled in mangled Latine, and the pictures on the walles, and the garishnesse of the Church windowes to preach vnto you, for, more then you could fish out of those dumb showes, you might not know of any Scripture. Shall we plead that it hath beene a custome, time out of minde, (scarce (alas) yet broken in many places) to haue no sermons? will you not redily tell vs that this was a wicked custom, to defraud mens soules of spirituall food, and that if we doe so we can not answer God at the day of iudgement, because hee commandeth vs to seede the flocke? and in [...]. all this you speake the truth, which we doe freely acknowledge, not daring to plead any custome against it; for we preferre the discharging of a good conscience in the duties of our calling, before that ease which we might finde in obserning of the olde custome. Consider you therefore that if custome can not excuse our negligence, if we shiuer not out vnto you the food of life as God hath enioyned vs; so no custome will serue to excuse you, for not obeying the rule of the Apostle, who commandeth him that is taught in the word, to make him who hath taught him, partaker of all his goods. Doe you thinke to answer God in this case with a iugling pretence of an vnconscionable custome? when God saith doe none of those abominable customes which haue beene before [...] you.
[Page 86] It is a fearefull and horrible sinne for the Pastor to denie vnto his flocke the spirituall food; Vae mihi, Woe is mee, if I preach not the Gospel; and let men assure themselues, 1. C [...]r. 9. that although something a lesser sinne, yet no lesse is it then a crying sinne, to withdraw from the Minister his corporall maintenance. If it be so gr [...]euous an offence, that hee who ploweth thy ground, or threshed thy corne to feede thy bodie, be not answerably considered, then be thou vndoubtedly perswaded, that it is no trisling offence to pinch and robbe thy Pastor, who doth feede thy soule with the word of God, and watch and pray for thy saluation. And therefore be more carefull to discharge a good conscience, in paying vnto the Lord, and his Minister, his due tythes, and obeying that law of God which vnder greeuous penaltie requireth it at thy hands, then by presuming vpon the aduantage of an iniurious custome, to robbe God, and defraud thy Pastor: All tythes of the Land of the seede of the land, and the fruite of the trees, are the Lords, holy vnto the Lord: also all tythes of bullocke, and of sheepe, if a man will redeeme any of his tythes, hee must adde a fift part: therefore transgresse not the commandements of God by your tradition, or custome.
Personall tythes are those called which arise of a mans personall imployment, or industrie, in any mysterie, art, or science, in any course of trade, traffique, handiework, or occupation whatsoeuer.
Many are the seuerall callings, wherein men by the blessing of God vpon their endeauours doe reape much profit, and therefore doe owe tenths and tribute vnto almightie God, by whose prouidence they doe prosper. The heathē people as they did fondly imagine that there were many Gods for seuerall purposes, and that nothing could be brought to good passe without the help of some deitie; so when any course did prosper in their hands, to [Page 87] their good content, they euer vsed to make an oblation of some part of their gaine, and vsually also (as we shewed in the tenth chapter) of the verie tenth part vnto that god or Idoll by whom they imagined themselues to haue beene furthered. If they had successefull sayling, or benefit from the sea, they sacrificed to Neptune: If the haruest were plentifull, they were thankefull to Ceres: [...]. For the fruitfulnesse of the vine they made their offerings vnto Bacchus: when their flocke did thriue, they paide their vowes to Pan and Faunus: vpon recouerie of health, they remembred to gratifie Aesculapius; for nature it selfe did teach the heathen, that vpon receite of euery benefit, wee owe a tribute vnto God for his blessing.
But the Christian man knoweth, that all these gods of the Heathen, were but either the corruptible worke of mens hands, or the vaine imaginations of mens foolish heads, and that all benefits of what nature soeuer they be commeth from the gratious blessing of that onely God, who as he is infinite in nature, so is he manifold in his blessings: for he is the God of the mountains, and the vallyes, a God neere hand, and a God afar off, the God of heauen, and the God of earth, the God of the cloud, and the God of the sea, the God of men, and the God of cattell; so as what increase or benefit soeuer any man receiueth, by any whatsoeuer lawfull meanes, he hath the same from the bountie and goodnesse of almightie God; Remember the Lord thy God, it is hee which giueth thee power [...]. [...] [...]8. to get riches.
If any man say, that God may well challenge tythes of the husbandman and shepheard, because the grounds by endeauour, tillage, and tendance, doe yeeld a naturall increase; but of Citizens, or tradesmen, who haue nothing but thereir stocke or handie-labour, hee cannot challenge after the like reason. I pray you consider, that if all men in all estates and conditions, are to depend alike [Page 88] vpon the prouidence of God, then are all men alike obliged to pay vnto God his required and due tribute, according to the measure of his blessing vpon their estates and imployments. Aquinas prooueth this by those words of Paul, If wee haue sowne vnto you spirituall things, is it any [...]. great matter if we reape your carnall? Whereupon saith the schoolemen, Omnia quaecun (que) homo possidet sub carnalibus continentur, & ideo de omnibus possessis decimae sunt soluendae: that is, All that a man hath are contained vnder carnall things, and therefore are tythes to bee paide of all that a man hath.
There were among the people of Israel, not onely shepheards and husbandmen, but also tradesmen, handicrafts, and merchants, and yet we finde not that any sort of them were exempted from paying tythes, in so much, that the Pharises themselues though they were Doctors of the Lawe and sat in Moses chaire, though by their sect [...]. p [...]5. they were the Monks and Friars of those times, yet while the Lords inheritance (which is the tythes) was assigned vnto the tribe of Leui, the Pharisies did pay their tythes exactly and duely, [...], I giue Luk. 18 12. tythes of all that I possesse; so the Lord by the Prophet Mal. [...] 10. [...]. 27 32. Malachie saith, Habiueth col hammagnaser: bring euerie tyth and all that passeth under the rod: that is, all things that can be numbred: for it is a speech alluding to a sashiō of numbring then in vse, by pointing at things with a rodde or wand in the numbring of them. Consideret (saith Augustine) quod omnia dei sunt, per quae viui [...], siue terra, siue flumina, siue semina: that is, let a man consider that all things whereby he liueth whether it be the earth, or the flouds, or the seedes, they are all the Lords: and therefore vpon all kind of increase, out of whatsoeuer it ariseth lawfully, [...] p. [...]. there is a tribute of tyth due vnto the Lord.
But the question in these dayes is not whether Personall tythes be due or not, but whether they be due after [Page 89] the same manner that the prediall tythes are, that is, whether a man must out of his trade or occupation separate and lay aside for the Lords Minister the verie tenth part of all his increase as holy vnto the Lord? or whether he may not by deducting certen expences content God and his Minister with a lesser portion?
Whensoeuer the distinction of tythes into prediall and personall was first deuised, certenly non sic ab initio, it was not so frō the beginning, nor neare the beginning, there is not the least mention or likelihood thereof in all the Scripture, it was vnknowen vnto the Fathers of most note and antiquitie.
The first mention or appearance of any such distinction so farre as I can trace the same, is in the Decretalls of [...]. cap. past [...] Gregorie the ninth, which were set out in the yeare 1231. where diduction of expenses is allowed vnto some men. And for the further assuring of vs that this was not extant in any written constitution before that time, the glosse vpon that place doth freely confesse it saying, Nullo iure scripto sed tantūmodo hîc inuenitur, & non aliàs, sed consuetudine approbata: that is, this is not found in any written law but onely here and no where else sauing that it is allowed by custome. The decrees, which though abridged by Gratian, yet first compiled by an vz Bu [...]cha [...] du [...] Munke of Lob. ann. 1005 state of the Church. pag. 282 or by [...] b [...]s [...]. of [...]arnat. as others report [...]vo liued in the dayes of Vrban the 2. anno. 1088. cent 11. other, are farre auncienter then those decretalls, allow no such diduction of expences in any one case more then other, but inioyneth tythes to be paid out of all increase of all kinde of trade or dealing. The glosse which is vpon the decrees doth mention such a distinction, yet so as he doth denie and disclaime it as vnsound: for speaking of personall tythes he addeth presently, Caus. 16 q 7. cap. Quic [...] (que) recog [...]oue [...]t Certè [...]stae & illae similiter lege diuina debentur: that is, Verily these, that is, the personall tythes: and those, that is, the prediall tythes, are due both alike by the lawe of God: and as for that custome which the glosse of the decretalls doth speake of when it beganne, [Page 90] himselfe doth not declare, nor can I tell where to seeke; onely this I am sure of, that for the space of more then three hundred yeares after Christ it was not acknowledged: the words of Ambrose are plaine, Quid est See [...] fideliter dare decimas, nisi vt nec minus nec peius aliquis offerat de grano, aut v [...]o, aut de fructibus arborū, at (que) pecoribus, ant de horto, aut de negocio, aut de ipsa venatione sua? that is, what is the faithfull paying of tythes, but that a man offer neither lesse nor more of his seede, or of his wine, or of the fruits of the trees, and cattell, or of the garden, or of trafique, or of his very hunting? So then Ambrose maketh no difference.
No more doth Augustine take any notice of any such distinction, but rather plainely speaketh to the contrarie, as may appeare in his words aboue cited, exime partem redituum tuorum, &c. lay aside or take out a part of thy reuenues howsoeuer arising; what part? the tenth, of what? of all. Consider that all is the Lords, the seede, the fruit, the floud: hee doth not say some are of the Lord and therefore owe tythes, some are not of the Lord and therfore owe not any tythes; neither doth he say some things are of the Lord after one manner and some after another, and therefore all owe not tythes alike; but let a man consider that all are of the Lord: and then to take away all doubt hee descendeth to particular, Do militia, de negotio & artificio redde decimas: that is, pay tythes of thy warfare, 1. Serm 1 [...]. [...]. po [...]t. [...] of thy trade, and of thy handicraft: and yet more fully, quod si decimas non habeas fructuum, quod habet agricola, quodcun (que) te pascit urgenium, dei est, & indedecimas expeti [...] vn le viuis: that is, if thou hast not tythes of fruit, which thing the husbandman hath, what deuise soeuer doth maintaine thee it is the Lords, and thence hee requireth tythes whereupon thou liuest: and then follow those particulars aforenamed, de militia, de negotio, &c. Vnto these Fathers therefore, nor vnto their forefathers there [Page 91] was knowen no such diuersitie of tything, much losse is it allowed by any of them as reasonable, as may appeare by their writings at large, a tast whereof is giuen in the ninth chapter, in those few fragments there briefely, but yet faithfully, rehearsed.
In processe of time as is seene in the Decretalls, the indulgence and conniuence of the Church, for the greater incouraging of men in some professions and courses (considering either the casualties whereunto such trades are subiect, or the greatnesse of the charge wherewith they must be followed) hath permitted vnto them a diduction of their expenses, requiring tythes onely of that portion of increase, which doth remaine as a cleare gaine or aduantage. Where we haue aduisedly to consider both what parties may take benefit by this toleration, and also what must be accounted cleare gaines, and what may beare the name of expenses, least either some without any cause, or others beyond the iustnesse of their cause, be bould to plead (without contradiction) either exemption from all, or mittigation in part.
Of such parties as by any colour of equitie may craue diduction of expenses, there are three sorts, the first is the husbandman in some causes; as for example, if a ground which hath beene formerly so barren that it was vtterly vnprofitable nor could be made soysonable without great expence, is at last, with long and large labour and cost of the occupier, made good and fruitfull; here it seemeth that a man should be allowed all his charges before he paie any tythe, because that vntill a man hath receiued all hee hath laid out, he seemeth to be rather diminished then increased, but tythes are due of increase, therefore they seeme not due in these cases.
Some colour of reason this hath, and yet no such absolute force as is without strong resistance; for first, that is not a certen rule that tythes are not due, but where the [Page 92] stocke is increased; for let a man buy a thousand cattell, all bigge with young, and nine hundred of them not only faile to bring forth, but also perrish vtterly in a litle space, yet is the tythes paid of the increase of the residue: likewise, though the ground tilled yeeld not the charge of the seede and husbandrie bestowed vpon it, yet is the tenth cast out as it is, better or worse without regard of expenses. Secondly, in the case of improouing grounds, though the charge be great, yet is it not so necessarily to be allowed before the tythes be paid, for it is much in the nature of a purchase to the owner: if a man hath made a purchase hee is not to say, I will pay no tythes out of ground purchased vntill I haue receiued from it so much profit as it cost mee, because that vntill then I am not increased but diminished, euen so in this case, the charge of improouement hath raised the estate of the improouer, in that his yearly reuenues are increased, and therfore why should not tythes bee due out of such an improuement as well as out of a purchase?
Indeed in regard of benefiting the common wealth, there is a great difference betweene a purchase and an improouement, because that in a purchase a propertie onely is altered, but the common wealth not enriched, but in such an improouement the very soile is amended and so the common wealth is aduantaged, and the church also (whose estate of benefit is to rise o [...] to fall with the common wealth) is also made a gainer, and therefore hath there beene granted vnto improouers this fauour of hauing their charges diducted, rather to encourage men to be so aduantageable to the Church and Commonwealth, then in regard of the charge it selfe, whereby the partie is but made a purchaser.
A second sort of men allowed their expence before [...]hey tythe are Marchants; that is, such men as by sending [...]orth, or fetching home commodities, ouer Seas, or by [Page 93] long and tedious iournies, are liable, as to great expence, so to many dangers of shipwracke, Pirates, robbers by land, and many other casualties, vnto these kind of men the conniuencie of the Church (for their greater encouragement) and not any other necessarie force of reason, hath allowed their expences.
For, if these men plead their reasons, there are answers for them in all readines: as, If they say, wee are at great charge, and vnder many dangers, what we now gaine, we may loose againe vpon the next aduenture: The answer is, that God is the God of the sea and land, so that what gaine soeuer is lawfully compassed, either by sea or land, that commeth by the good and free blessing of Almightie God, and therefore oweth vnto god that tribute which himselfe imposeth, and that is his tithe: euen as the tribute of impost is paid to the King absolutely, without respect of the merchants charges or dangers. And as for the dangers either of bodie or goods wherein the merchant doth exceede the husbandman, first they are voluntarie; no course of life commeth by compulsion: secondly, their gaines vnder the ordinarie blessing of God with good discretion and husbandrie, are farre greater then are the increase of tilling grounds, feeding cattell, and the like; witnesse daily experience, what husbandman ordinarily is able to compare with a merchant of the like estate and beginning with himselfe: therefore for all that reason, the merchant is still to pay his tythes, as well as the countrie husbandman; yea further, the more the merchant is to depend vpon gods prouidence and protection, the more carefull ought he to be in the faithful and [...]. chearefull paying of his tythes to God, that so hee may the better by this honouring God with his riches, expect his blessing according to his promise, Prou. 3. 10.
A third sort of people allowed diduction of expences, are such as are vsually called tradesmen, whose condition [Page 94] is not much vnlike the merchants, for these doe buy and sell commodities, sometimes in the same place or market, sometimes conuaying them from one place to an other, whether neerer hand or further off, yet so as they are nothing so much in danger of stormes and spoylers, as the merchants are: These men as their charge and adventure falleth out to, after the like manner with the merchants, so they are allowed their expences proportionably.
But before I come to define the charge diducible, I cānot but take notice of two sorts of people, who though they be not either in their charge of their trade, or vsuall losses to compare with either the merchant, tradesman, or husbandman, yet doe they reape a certaine and competent gaine, and yet for tythes either they pay none at all, or they are allowed to haue their expences diducted: these are either handicraft men, or vsurers.
Handicraft men, if they be not vnthriftie, doe with a little stocke, small charge, and no hazzard comparable to the merchant, or tradesman, or husbandman, make so good earnings vsually as both to maintaine them and theirs in comelinesse, and also to increase their stockes, and oftentimes to purchase faire estates: therefore as they doe came money by the blessing of God in some large quantitie and much certaintie, with small stocke and no great charge, so they not onely owe the tenth to God, (who enableth their ioynts, and directeth their fingers to worke, and also occasioneth profitable vtterance to their ware or imployments) but also by that time the case hath been well examined, they wil be sound to haue no more, if not lesse cause to require diduction of expences then the verie husbandman, and yet vnto these artificers also hath the Church in her indulgence allowed their charges to be abated before they tythe.
Vsurers also are men that make a certen gaine and not small, whose charge is oftentimes the least of all other [Page 95] men, their hearts the hardest, their charitie the coldes [...], their almes the scantest, their families the least: for what man of an ingennous disposition can so me we vp himselfe in a corner, so abridge his houshold, ayre so many harths with so fewe sparkes, feede so fewe mouthes with so few and courser morsels, barre his portalls so close, or stoppe his eares so resolutely against the crie of the poore, as can and doth the professed Vsurer? (let no bodie mistake me, for I speak not of all vsurers or lenders of money but only of such) He cannot denie but that his gaine is certaine, he cannot pleade that the charge of his trade is great, for the which his expences should be diducted, what can be then alleadge why hee should not pay his tenthes of so cleare and so easie so sure and great gaines?
It will peraduenture be alleadged that Preachers doe condemne vsurie for vnlawfull, and by that meanes doe exclude themselues from receiuing tythes of the hire of money: for what is gained vnlawfully may not be offered vnto that God, who will not receiue either the price of a [...]. d [...]gge, or the hire of a harl [...]t.
I answer, first, there is an allowance vpon the loane of money which may lawfully be receiued, as when the lender standeth wholy to the curtesie of the borrower, without assurance to binde the borrower to any thing besides the true: epayment of the borrowed principall: secondly, there is an other kinde of vsurie, which is the vsuall vsurie of England, when the borrower is bound to bring vnto the lender the summe which he hath borrowed with a certaine gaine by a time prefixed: this is generally condemned by diuines: thirdly, there is yet an vsurie or biting as the Hebrewes call it, or rather yet fleaing, gnawing, or deuouring, as the poore borrower often finds and feeles i [...], when for the breake of dayes vnreasonable forfeitures are exacted, or when men in extremitie are constrained to take money & moneys worth, and bribe brokers [Page 96] vnder most cruell conditions. This is not onely condemned by diuinitie, but also abhorred by all humanitie, and applauded only by those whom couetousnes hath so enchaunted, as that they are not men of reason and ciuilitie, but metamorphised wolues, dogs, and tygres. Concerning all these I answer briefly.
So farre as the practise is lawfull, so farre the tythes are due of all thine increase, and where the tythes are not to be receiued, the practise is not to be endured: so then, or pay thy tythes, or leaue thy practise. If thou findest in thy conscience that thou takest no course of gaining but that which God alloweth, then pay thy tythes as his due tribute vnto God, whose prouidence hath blessed thee: or if thou findest that thy practise is such, as that thou darest not offer the tenth of thy gaine thereof vnto God, then repent in time, and take some such course of life, as may bring thee such gaine as thou maist enioy with a good and quiet conscience.
And so much concerning such parties as may by any colour craue, and to whom is allowed diduction of expences; we come now to define what we cal these expences.
What is to be allowed for expences and what to be reputed cleere games seemeth hard to determine because no writer that we can meete withall hath in this point entered into so particular termes as were to be wished, yet if the cause be duely considered in these foure circumstances, 1. conscionable equitie or reason. 2. the coniecture that may be made vpon the writings of learned men. 3. the aged monuments of former practises. 4. the exchequer valuation of benefices in Citties and great townes: I trust, the iudicious will be satisfied.
Some would haue cleare gaines to signifie onely so much as is remaining when all charges both of the trade, and also of house keeping haue bin abated at the yeares [Page 97] end, when men cast vp their accounts. But this is against equitie as appeareth foure manner of waies, for by that The [...]. meanes,
First, the Minister shall haue nothing where the gaines 1 are greater if the gainer be lauish in expenses.
Secondly, this shall cause great inequalitie, when of 2 two men of equall trade, and gainings, the one may be charged with ten pounds who hath beene thriftie, the other not with tenne pence because he hath beene prodigall.
Thirdly, it abolisheth all proportion betweene personall 3 and prediall tything, when in prediall tythes there [...] is nothing diducted towards the great charge of seede, ploughing, harrowing, weeding, reaping, and gathering. If in personall tythes not onely the charge of the trade, but also all expence of housekeeping should be diducted, the husbandman tytheth of that he doth eate and weare, but the citizen would not tyth sauing only of that which he doth or may lay vp.
Fourthly, a Minister dwelling among men whose trades 4 doe maintaine them in comelinesse and plentie, yet not increasing their estate yearely, a minister I say dwelling among such a people shall haue nothing at all due by this diduction of expences, but while his people doe eate the fatte and drinke the sweete, he may well fast and pray, for more then they in curtesie shall please (ah, ah) to bestowe vpon him, he may not challenge, if this rule were good. But will any indifferent iudgement allow this for reasonable? if men did thinke that there ought to be any proportion betweene them and their ministers in expences, then they would remember, that the Minister is to liue with them if they haue whereon to liue, and that according to their proportion, richer with those which are richer, poorer with those whith are poorer, and that this meanes of life is due vnto him by conscience which is to [Page 98] be guided by Gods word and not by curtesie which is at m [...]ns pleasure: and further that the Ministers part is due vnto him not onely where men can earne or gaine more then they spend, but also where God doth so blesse men as that they can earne so much as ordinarily they neede and doe spend. Why payeth a man tythes but in acknowledgment that what hee gaineth is by the blessing of the Lord? if then that which thou earnest toward the maintenance of thy charge and familie be thine owne earning, proceeding either meerely or principally from thine owne endeauour and prouidence, and that onely the ouerplus, which thou cansts spare aboue thy needefull expence, proceedeth from the blessing of God, then indeede thou art to pay tythes onely of that surplusage or remainder, and not of that wherewith thou doest feed and cloath thy houshold. But if all be of God, why owest thou not tythes of all thine increase, whether it increase toward purchasing, or towards housekeeping? howsoeuer it increaseth it is by Gods blessing, and therefore oweth vnto God his tribute. Doth God say any where that onely then hee will haue tythe when the parties increase is more then inough for that yeares expence? God neuer gaue any hint or occasion of any such conceite, and therefore it is but an vngrounded fancie, conceiued by errour, brought forth by couetousnesse, and maintained by violent & wilfull preiudice, for it is against equitie.
In the next place we haue reuerently to consider what [...] of the Learned. learned men haue determined, who haue written in this point as in their owne element; I meane the Canon lawyers, who though (by reasō that the monstrous encroachments of these times were in their dayes vnheard and vndreamed of) they haue not entered into so particular termes, as may quiet those who are disposed to cauill, and resolute to resist, whatsoeuer shall be spoken against that [Page 99] which they haue alreadie partially conceited; yet haue they written in such termes and manner, as that it is not hard to coniecture what in their times and iudgements was allowed for expences.
The Glosse vpon the Gregorian decretalls speaketh thus, De [...] past [...] [...] expensas factas in eundo, & redeundo, & negotiādo, & saciendo meltorem: that is, expences in going, and comming, and trading, and bettering the stocke. Where we see an allowance of the charges of the trade, whereby through the trauell and prouidence of man furthered and prospered by the blessing of God, the stocke increaseth, but that housekeeping shall be diducted out of this increase together with all other charges before tythes be paid, here is no mention.
If it be alleadged that the stocke is not increased vntill house-keeping charges be defraied: I answer that it is an vntrue allegation, for the stocke is increased when by any returne or vse thereof there is any thing added vnto it, as when tenne pounds or ten pounds worth is made eleuen pounds, here is an increase, and the vse whereto it is conuerted doth not take away either the name or the nature thereof, but that it is an increase, and therefore tytheable.
Henricus Bohic in his Commentarie vpon that place of Hen [...] Bohic. the decretalls distinguisheth expences into three sorts, 1. in re, vt pretium rei. 2. circarem, vt reparationes, 3. extra rem, vt salarium proxenetis de vecturis, vectigal & gabellas. that is, Expences are 1. in the stocke, as the value of the stocke. 2. about the stocke, as reparations. 3. without the stocke, as wages for brokers, expence of cariages, tribute and custome: to the same effect also write others of the same learned men, and by name Lyndewood in the same Lyndw. l 3. p. 59. words.
The stocke first is to be diducted, for vntill that be entire at the ende of the yeare or voyage, no tythe is due, [Page 100] and herein is no fauour, for as well must the husbandman giue the tenth of the very land it selfe, as the tradesman of his stocke. But the indulgence of the Church hath in fauour allowed didu [...]ions o [...] reparatiōs where they happen, as in shippes; also of carriage, factorage, impost and custome, and such like: but that house-keeping should be in like manner diducted, neuer any learned mans writings haue in the least shew allowed. And surely one would thinke that a reasonable man would rest content with this allowance to haue all the charge of the trade consisting of the stock, tooles, factorage, custome, and impost diducted, without asking to haue also the whole expence of house-keeping to be exempt from tything. But here the olde prouerbe is truely verified, Licentia deteriores sumus omnes: that is, giue an inch and men will take an [...]ll, the vnconscionablenesse of men is not satisfied with the large fauour of the Church, but incroacheth so farre as to pull away all by force, because a bountifull allowance was graunted freely: for euen vnto that passe is our world now growen, that tradesemen doe vtterly denie to pay any thing in the name of a tythe, for many be, not onely the men, but euen the townes and Citties in England in my knowledge, who affoard nothing vnto their Ministers, but what themselues please in curtesie: yea many of great wealth and worldly abilitie pay nothing at all either in dutie or in beneuolence; but onely the miserable leane Easter offerings, and the fees of mariages, Church goings, and burialls: here not onely dutie, but euen humanitie also is forgotten, and neither feare of God, nor regard of man is before the eyes of such people; for euen the statutes of the land doe inioyne paiements [...] cap 1 [...]. of tythes to be made to their Ministers, by tradesmen and artificers, their expences beeing diducted. So that not onely in curtesie, but euen in conscience (if men will thinke the Kings lawes to be a matter of conscience, [Page 101] as the Apostle teacheth) something is to be paid vnder the name of a tythe by tradesmen and artificers. Indeed that something is not determined by that law of the land which doth inioyne it, and that is the miserie: for, certenly at the time of the making thereof, there was a meaning to doe the Church good, howsoeuer that statute is now, thorough the hardnesse of mens hearts, become vnsufficient. If that that statute (when in plaine termes it doth not allow 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 d [...]e heare) of some three, of some foure, of some t [...]nne and twen [...]ie pounds per a mum. Hostiensis a Canonist r [...]pe [...] teth that in his time, certaine honest lawyers did [...] by their [...]i [...]es certaine purses, which they called tyth [...] purses, wherein they put the tenth-shilling of then [...] for the [...] Priests. There is no probabilitie theref [...] [...] both the charge of trade, and also of house-k [...]e [...]g was diducted, where the tythes amount to so [...] summe.
And lastly, when men consider how benefice [...] of li [...] tle parishes in cities and townes of trade, are valued in the Kings bookes, some ten, some twentie pounds [...]nd more per annum, we must needs think [...] that they had [...] [Page 102] 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 s [...]nce at one time or other beene repealed: but God hath on [...]e and twice challenged the tythes for his owne, and e [...]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.
[Page 104] 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 [...]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 [...]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
[Page 105] 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 tythes haue beene repealed, yet it may be that there is some guesse, and peraduenture God may haue repealed tythes vpon some sufficient cause, let him remember himselfe that a man must liue by faith, and not by peraduentures: Faith dareth not depart from the reuealed will of God, vpon hope that peraduenture God hath otherwise determined, seeing that the reuealed will of God which is the Scripture, must bee our direction.
Therefore though paiment of tythes were not enioyned in the newe Testament, yet it ought still to be performed, because that what the olde Testament hath so plentifully required in this behalfe, the same is not reuoaked in any Scripture, either of olde or newe Testament. The continuance of a law needeth not a repetition or second mention: indeede no law is abrogated except it be mentioned, but a lawe once made (without any limitation of time) is continued still, in that it is not at all named.
Obiection. 2.
Payment of the exact tenth cannot be included in the morall lawe, because the law of nature, which is also the [...]. 2. [...]. morall lawe, doth not so precisely regard a certaine number, the instinct of nature regardeth not one number more then an other.
Answer.
The morall lawe is of larger extent then the lawe of nature: the lawe of nature in strict signification is onely [Page 106] that common equitie whose principles are engrauen in our nature, so as by the very instinct of nature we doe discerne the same in some measure: of which sort are these, Thou shalt worship one God: Thou shalt honour thy father and mother: Thou shalt not kill, &c. But the morall law comprehendeth all these naturall precepts, and also some other positiue commandements giuen by God to continue, not for a time, as the ceremonialls, and iudicialls, but for euer: of this kind is the fourth commaundement, for a set day in euery weeke, to be consecrated to the solemne worship of Almightie God: such also was the prohibition of cating the forbidden fruite, and such is this law of tythes: Morall, because ordained of God without limitation, to continue to the end of the world: but not natural in that st [...]ctnesse of signification, because the light of nature doth not discouer it in this determined number.
Obiection. 3.
There were three sorts of tythes in the old Testament, one tenth to maintaine the Leuite and Priest, who had his tenth out of the tenth of the Leuite: (Numb. 18. v. 24. and 26.) an other tythe to be eaten in the place which the Lord should ch [...]se, Dent. 14. 23.) and a third tythe euery third year [...] for the L [...]uite and poore (Deut. 14. [...]9.) Now, the second and third tythes are ceased, therefore why are not the first also ceased?
Answer.
God commanded in the law diuers sorts of Saboaths, as, the Saboath of dayes; (Exod. [...]0. 10.) the Saboath of weekes, (Leuit. 23. 15.) the Saboath of yeares, (Leuit. 25. 4.) and they had also the great Saboath, (Ioh. 19. 31.) But now that great Saboath, the saboath of yeares, and the saboath of weekes haue ceased, and yet the saboath of dayes remaineth: So in the seuerall kinds of tythes the two latter sortes ceasing, doe not also inferre a nullitie of [Page 107] the first.
Secondly, Aquinas answereth this obiection, saying, 2. [...]. q 8 [...] [...]. [...] that the second sort of tythes were in the olde law reserued to serue at the offering of the sacrifices, and therefore haue now ceased, because the sacrifices haue ceased, and a [...] for the third sort of tythes which were for the poore, they are not ceased, but augmented in the new Testament, in that wee are commanded to giue almes of all that wee can spare for so hee readeth that place, Luk. 11. 41.
Thirdly, there is an answer to be framed to this obiection [...]. De [...] 14. [...]8. out of the words of M. Calvin; who is of iudgement that the Israelites did not vpon the third yeare separate a tythe for the poore, besides that which they ordinarily separated for the Leuites, but only that the tythes which other yeares were wholly separated for the preists and Leuites alone, were the third yeare to be so set apart, as that the poore also must haue a share in them, and then the same remaineth still in the new Testament, for so we doe acknowledge both in word and practise, that we are not to conuert the tythes wholly to our owne vses without affoarding a share vnto the poore out of them, not Ro [...] [...], [...]o [...] [...]. onely euery three yeares, but also euery yeare and euery day, as their neede requireth and as our abilitie doth extend.
Obiection. 4.
If the Ministers of the new Testament must haue like tythes as the Leuites had, then they may not owne any other estats, whether purchased with mony, or descending vnto them by inheritance; for the Leuites were allowed no other part among their brethren sauing onely the tythes, Numb. 18. 20.
Answer.
The courses that are taken in abridging Ministers of their tythes together with other charges which are continuall [Page 108] vpon them, and the hospitalitie and charitie expected at their hands beyond others of much better abilitie, will easily take order that Ministers be no great purchasers. And to preuent Ministers that they become not great heires, there is a reasonable sure practise, when fewe or none preferre any of their sonnes to the ministerie, but those for whom they haue, or to whom they will giue none other inheritance; to the poore is the Gospel preach [...]d saith our Sauiour, and by the poore is the Gospell also preached, may we affirme, when for the most part heires and gentlemen repute the Ministery too base a calling for their imployment. But suppose that the priuate possessions and inheritances of Ministers were greater, then they are, ten times doubled, yet notwithstanding it doth not follow that their tythes, gleab, and offerings, should depriue them of their priuate estates. For, the case of the Leuites is herein no president for vs: because the Leuites were to take no further care for their wiues and children, then to leaue them in the common estate of the Church, as they were before: the children did alwaies succeede their parents in administring vnto the Lord and receauing tythes and offerings: for the preisthood and Leuiticall administration was peculiar to that tribe, therefore they needed no other inheritance but their tythes, off [...]rings, and Citties. But the Ministerie of the Gospel is not tied to any one family, but in all degrees and kinreds those are to bee imployed in this seruice, whom God hath endued with zeale and wisedom sutable for the calling; so that when the father is dead the children are vtterly destitute further then prouision hath beene made for them, by the carefulnesse of their parents while they liued. Therefore though the Leuites had no other portion but the inheritance of their publique Ministerie; yet the Preachers of the Gospel may be owners of priuate lands and riches, because that the wifes and [Page 109] children of the Ministers of the Gospell doe not liue sustained by the tythes when their fathers and husbands are dead.
Obiection. 5.
This maintaining of Ministers by tythes seemeth not to hold any good proportion, because that in some places the exact tythe is too much to be allowed vnto the Ministers of those places; and in other places the countrie may be so poore, as that the tythes thereof though fully paied are too scant a maintenance, therefore in some places the ninth, eight, or seauenth part had need be affoarded to the Ministers maintenance, and in other places the eleuenth, twelfth or twentieth part may be fully sufficient.
Answer.
Here is great care for a golden meane betweene too much, and too little, how to put the Ministers meate and apparell in a paire of ballance. The Ministers too much is indeede the eye-soare vnto most men, while they surviewe euery desolate and mangled vicaridge through the dimmest spectacles of enuy and grudging. And therefore the abating still of this supposed too much, is the verie marke that is so earnestly eyed, and continually aimed at and not missed, while the worlds too little truth of conscience, religion and deuotion, is the heart-soare of the poore ministerie, who feele the cold wind through their ruined and crasie walies, fare with thinne diet, and crouch vnder the decayed threds of their ouerworne apparell; which so manifest, and so common extremities, the world more scornfully smileth to behold, then compassionately careth to red [...]esse. If the poore ministerie were as able to avoide this reall and afflicting too little, as men are warie to preuent it from furfetting vpon too much, wee should soone finde out the mediocritie: But I come to a directer answer, vz.
[Page 110] In no countrie peaceably possessed, and ciuilly inhabited, can the true tythes of the increase of the land, and of the peoples ende [...]uour, bee either too much or too little, for the honourable maintenance of so many Ministers, as are ordinarily competent to attend the spirituall charge of that countrie.
For the clearing and further strengthening of this answer, it is not altogether impertinent to consider, that diuerse learned men (whereof some haue published their [...]. iudgement in print, others haue discouered their opinions vnto me in conference) though they did not so resolutely hold the tythes to be due vnto vs by the word of God, doe notwithstanding thinke no course so indifferent for the maintenance of the Ministerie, as by tythes; and their reason is, because euerie politique lawe is to be held the more indifferent and equall, the more neere it is to the law which God enacted of the same kinde among the Israelites. But among the Israelites this was the Law of God, that the tythes should be the inheritance of the Ministers, who ministred in holy things as well in one place of the countrie as in an other, therefore the tythes are not so vnproportionable a maintenance for the Ministerie, as that for the barrennesse or fertilitie of any place this number of tenthes should be altered.
Furthermore, the fruitfulnesse of one countrie, and the barrennes of an other, doth not inferre any such disproportion as men doe imagine; for proportion must be, not so much between the estate of one Minister and another, all the world ouer, as betweene the estate of euerie Minister, and the estate of that people vnto whome he doth administer; that so where the people are rich, the ministers estate may be the more abundant, and where the people are poore, the Ministers reuenewes are to bee the smaller; and yet is here admitted neither too much superfluitie for one place, nor too much penurie in an other, [Page 111] if there be any reasonable hand held in the limiting of parishes, which is a thing appertaining to the care of the gouernours or magistrates.
He that is a Minister in the richest cittie in the world, in the choisest place, among the wealthiest people thereof if his parish bee but small, and his people sewe, then though all manner of tythes bee neuer so saithfully paid vnto him, yet snal he haue no such vnreasonable liuing, but that may well without enuie or grudging be allowed vnto him.
But what if the parish bee great, among a verie rich people? if it be vnreasonably great, it is easie for the Magistrate to lessen it: if it bee but tolerably great (for to make all parishes of the same bignesse, and all benefices of the same greatnesse of reuenewe, were in seeking proportion, to ouerthrowe all true proportion and reason) then are the tythes thereof no larger then are fit to be affoarded to such a man, as is fit to vndertake so great a charge: for what was written vpon the golden apple sent to the mariage of Peleus, that is the inscription and ought to [...] be obeyed as the true suiteable mo [...]t of euery fairer benefice, vz. Detur digniori: let it be bestowed vpon the worthier. It is too true and lamentable, that the common sort of prowling and gracelesse patrones (for had they grace, they durst not make merchandise of the Church of God) are of the mind of the Grecians in Homer: [...] [...] [...] that is, that the priest ought to be reuerenced, and that his faire gifts ought to be received: so they doe bestowe indeede their preferments vpon those, whom they finde to be of the greatest worth and best desert in their carnall construction; but the [...]e worthinesse, which those sewe patrones that feare God, doe regard accordingly, is the excellencie and abundance of a mans learning, the soundnesse of his faith, the vprightnesse of his conscience, the integritie of his conuersation, [Page 112] the meckenesse of his spirit, the discreetnes of his behauiour, the efficacie of his preaching, and such heauenly worthinesses, wherewith Almightie God doth vouchsafe to qualifie his seruants and Ministers, for the glorie of his name, and edification of his Church and children. These worthinesses as they doe abound in any one man, so crescat honos vt meritum, that man is to be rewarded in this life with the greater honour and more liberall meanes of maintaining this life, for diuerse causes:
1. That the worthiest men should not receiue discouragement, while the selfe conceited worldling doth behold and [...]lowt that learning wants reward: but that as the things of this world are gods good blessings vnto his children; so both the world may see, and the godly minister may feele, that euen in these things, and in this world also, there is areward for the righteous, whilest, that full reward and eternall waight of glorie is faithfully expected.
2. That others may be allured and encouraged both to the studie of diuinitie, and also to seeke to excel in that course: for, honos alit artes: reward breedes industrie. But the flow [...]er will verie quaintly obiect, that these things, wealth and preferment are carnal matters, which the man of God which is spirituall, should not looke after: To a scornfull obiection wee giue yet a sober answer, that it is lawfull for the man of God to expect and demand his due allowance of worldly things: for our Sauiour Christ himselfe hath said, that the blessed me [...]k [...] shall inherit the earth: [...] [...]. 5. [...]. and that these things shall bee cast vpon those, who seeke the kingdome of God and his righteousnesse: and that the labourer [...] worthie of his hyre. And further, seeing there are diuers [...]des of life, which are honest and lawefull, besides the hol [...] ministerie, which is so labourious, and proposed to the contempt of the world beyond all other callings, it is [...] [Page 113] very requisite that there be in the ministerie some eminent rewards, whereby men may from their very youth be allured to deuote themselues to this calling. It is true (by the grace of God) that those who are alreadie in the Ministerie, whose hearts God hath made zealous of his glorie, and of the saluation of his people, will not be found so vnfaithfull, as to neglect their worke, for the scantning of their temporarie hire, but what is this to that iustice, wherein they are to be rewarded, or to the alluring of others in their very youth to a function so vnpleasing to flesh and blood, when those younger yeares haue not vsually so high sanctified resolutions?
3. The more any man excelleth in learning holinesse, and other gracious qualifications of the Ministerie, the more is the concurse both of acquaintance and strangers flocking vnto him, who are to be entertained by him, not sordidly and penuriously, as if they were with some desolate wretched man in his miserie, but comelily and liberally as with an happie man whome God hath blessed.
4. As the greatest cures are to be committed to the ablest men of ministeriall abilities; so, in so great congregations it is not vnvsuall, that they need assistants and coadiutors, vnder so great a burthen, and therefore their reuenues neede be the ampler, that they may be able to entertaine such helpers. Againe the healthfullest bodies, specially of crazie stadents, are subiect vnto daily ailements and diseases, the time of sickenesse is chargeable, in physique, diet, attendance, and many expences within doores, besides the extraordinarie helpe which must then be vsed in the worke of the Ministerie. If a man hath not such a full handed estate, as that in time of health hee may lay vp against these times of sickenesses, hee must either begge or want. To want is to perish, to beggo is not honourable, shall men of worldly imployment be [Page 114] enabled by their trades to buy what they neede, and to command what is requisite, by the power of the purse, and shall Gods Minister in a case of extremitie stand to curtesie, beeing otherwise vnable to releeue himselfe? if it be allowed that in reason the function of the Ministerie should furnish the Minister sufficiently for these occasions, then why should he not be allowed a bountifull reuenue? Is it nothing againe that Ministers not imploying themselues in secular affaires, haue no other patrimonie for their children, nor dower for their wiues, but what they reserue out of their annuall meanes, whether the same be tythes or other exhibitions? what can be spared for the morow where there is not inough for the present day?
5. The greater is a mans parish; the greater is the number of the poore, which doe daily depend vpon him for releefe; the greater also is the number of his parishioners, among whom he is to exercise hospitalitie, to maintaine loue and familiaritie with them, thereby to obserue their seuerall dispositions, and to gaine their affections. Who knoweth not, how contemptible that Minister is, in the account of the world, who is onely fit to receiue kindnesse without abilitie to requite the same, but rather depends like a begger, vpon the curtesie of his people, then is able with his purse to relieue a begger? It is a great ioy to many men, to see their Ministers estate such, as that he must acknowledg and account himselfe beholden vnto them for a meales meate, ab miserie! Hath any [...]. v. [...]6. 27. man euer seene a poore aged man liue at curtesie, in the house of his sonne, with his daughter in law? doth not the good father in a short time, either by his coughing or spitting or teastinesse or some sooneseene vntowardnesse or other, become troublesome, either to his owne sonne, or to his nice daughter in law, with continuing so long chargeable, & so much waited on, or to the [Page 115] children, with taking vp their roome at the fire, or at the table, or to the seruants, while his slow eating doth scant their reuersions? But, if the olde man hath estate of his owne, to maintaine himselfe, and to pleasure his children (oh then) hee is had in estimation; his age is honoured, his person is reuerenced, his counsell is sought, his voice is obeyed. Euen so (without offence be that speach which intendeth not to offend with reproachfull words but onely to affect with a cleare truth) a poore Minister though a spirituall father, yet if he must liue vpon beneuolence, hee had neede looke well to himselfe, when he commeth among his people, that not one sharpe word, not one sower looke, no one discontenting gesture be obserued towards either the Master or mistris of the house, towards any of the children, or towards the seruants which be in any fauour and request; yea or towards any prouoking parasite that with vnseemely mirth begettes vngodly laughter. A poore minister, who depends vpon curtesie in a needie estate, shall haue holes inough either found, or made in his coate, that he shall be quickely reputed but a troublesome and vnsuitable guest. If he be affable and familiar, parit contemptum, hee is trodden vnder foote, if he exercise more grauitie, Catone rigidior, he is too austere, they can vse no mirth in his companie: the faults which hee obserueth, hee must either ouersee without taking notice, or smooth them vp with euphemismes and good constructions, hee must suffer euery fantasticall idiot, to beare himselfe like a young Duke, to say what he will, and to doe what hee will, or else be assured to be either frowned on to his face, or flowted to his backe for being too busie: on the other side, where a Minister competently qualified with learning, zeale, and a blamelesse conuersation, hath also that competencie of outward estate, as that he is able to pleasure his neighbours, with worldly kindnesses, liuing vpon [Page 116] his owne lawfull reuenues of the altar, without depending vpon mans good pleasure, this man shall speake with authoritie; for this is the common errour of the carnall man, that hee naturally thinketh that the more [...], the more wise and honest is any man.
M [...]n are men of flesh and blood, and though they be indowed with many excellent graces, yet they may be tempted through present neede to indure much dishonour to God, and to permit men to behaue themselues many waies vngodlily, which otherwise they would preuent, if the feeling of their pouertie did not restraine their zeale; And therefore, howsoeuer the holding of Ministers in pouerty be a thing pleasing to the couetousnesse, pride, and voluptuousnesse of the carnall man, yet ( [...]ead [...]s not into temptation) it is very disaduantageable to the glorie of God and saluation of men.
Therefore grudge not at the sufficiencie of the maintenance, which in any place is affoarded to the Minister by the tythes of his peoples increase, but rather be thankfull to God, that some yet haue so good encouragement, and wish well to the rest by your heartie and charitable prayers, pi [...]ying those who sweat at the kill to square and harden bricke, but are not allowed sufficient strawe: performe euery man what is his dutie at least, in the true payment of the Lords demand, say not of this or of that benefice that it is too much to maintaine a Minister, [...] [...]s i [...] [...]hou hast or couldest haue the like and larger [...] for thine owne expence, thou wilt not account them any more then sufficient. And so to the first part of the obiection, vz. that in some places the true tythes [...] too much for the Ministerie: I haue answered enough.
As for the other part of the obiection, vz. In some bar [...]en countries the tythes are too little; I shall easily answer [...] more succinctly: for howsouer this be brought in to [Page 117] make a stirre withall, yet this is not the maine rubbe, and I make no doubt but that I shall full quickly perswade, that the tythes of the earth, cattell, and trading, are not (in any cruill and peaceable countrie) too little to maintaine so many Ministers, as are competently requisite for that people.
The reason of mine answer is this, vz. if one man bee sufficient to be the pastor ouer a parish of twentie, thirty, fortie, or fiftie familyes, then are the tythes of that parish (i [...] being in differētly limited) a sufficient maintenance for the Minister thereof: for if one man haue the tenth part of the increase of the corne, fruit, and cattell of fourtie familyes, then that one man hath foure tymes as much of such commodities for the maintenance of his family, as any one family of the other fortie hath, if you suppose the parish equally diuided into fortie parts. It is true that no parish is so euenly diuided, but that some one man may haue twentie parts of the fourtie in some ample Lordship, w [...] the next neighbour hath scantly halfe a part, but the ty [...]h [...] do equally though arise vnto the incumbent in the whole summe, whether euerie mans part be of the s [...]me quantitie, or that some haue more, and others lesse, that maketh no variance, but that the tythes of any parish of reasonable limits, may be a sufficient honourable maintenance for the pastor thereof: for if thirtie, or fourtie f [...]m [...]lies can be maintained competently each of them with their owne nine parts, then may the incumbent or minis [...]r liue honourably and bountifully with the tenthes of all these; especially considering, that what may be adiudged but a scant maintenance in one place, is a liberall allowance in an other: As for example, an hundred powndes per annum in some parts of Wales, or Scotland, is a greater reuenue then eight or nine score pounds in the heart, or Southerne part of England. And as I said before, that the estate of the Minister is to hold proportion with the [Page 118] people among whome he administreth; so as where they are richer, he ought the more to abound; so now I say againe, that where the estate of the people is the meaner, there the reuenewes also of the Minister are of necessitie suiteable vnto the people, except his portion be accidentally increased by gleab, or some such aduantage, wherewith deuoute men haue enlarged the originall allowance.
If the place be extreamely poore, then in that case both Minister and people must be relieued by the charitie of neighbour Churches as they shall be able, but this an extraordinarie case, which seldome or neuer happeneth in a ciuill and peaceable inhabited countrie: And therefore (notwithstanding this objection.)
Ministers of the gospel are to be maintained by tythes, which as they are due vnto them by the word of God. so where parishes are any thing indifferently diuided, there the tythes are competent, neither too great nor too small to maintaine the ministerie.
Obiection. 6.
Tithes haue been both taken away, and alienated from the Church by Kings and Princes, and also at other times giuen and confirmed thereunto by their acts and edicts; therefore they are not due by the word, but to be disposed by the pleasure of Kings and Princes.
Answer.
It is true indeede that Kings and Princes, as wee haue formerly rehearsed, cap. 11. haue taken much from the Church, but à facto ad ius non valet consequentia: that is, it followeth not, that because they did it, therefore it was well done; no more then it will be prooued that we may worship Ashtaroth, and Milcom, because this was wickedly done by Salomon and other Princes.
Magistrates (wee confesse also) haue made lawes to compell men to pay tythes, but yet herein haue they not [Page 119] enacted any newe lawe of their owne, but renewed the lawe of God, or rather taken order to cause Gods auncient lawe in this behalfe to be put in execution among their subiects, as they doe the like in other cases: as for example, a murtherer is to die by the law of man, but this prooueth not, that a murtherer is not to be auenged with death by the word of God, but only that the good Magistrate doth carefully prouide that sinne may be punished as God hath appointed: euen so, though kings and Princes haue made lawes for paiment of tythes to the ministerie, yet are they due by the lawe of God which is farre more auncient.
Obiection. 7.
There are many men in townes and cities of trade and occupation, who though they giue either nothing at all, or verie little vnto their Ministers; yet they do either liue very poorely, or at least they saue nothing at the yeare [...] ende: How should these men doe if they must pay their tythes exactly out of all their gaines and carnings?
Answer.
This same verie allegation might the countrie man also make, but it availeth him not any more then if he made the same plea to debarre his landlord of his rent; therfore as the like plea helpeth not the countrie man, so no more can the cittizen finde any benefit thereby; yet I answer otherwise, and that three wayes.
First, they who truely pay their tythes, may faue something though not so much as if they paid them not, yet that which they may inioy with a quiet and good conference, wherewith one pennie is more to be regarded then thousands of gold and siluer without it, what men spare or spend without tithing cannot be sanctified vnto them, because they detaine the good from the owner thereof; and deuoure that which is holy.
Secondly, many men, yea most, if not all men, may [Page 120] pay their tythes truely, and yet reserue as much at the yeares ende as if they had not paid one pennie of tythe, if they will bee more sparing in diuerse other superfluous and lesse needefull expences 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 [...]al. [...]. 10▪ [...]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 thi [...] 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 [Page 121] 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. [...]. To the like effect are the sayings of the auncient Fathers most vehement, as specially of Augustine, Nolite de cuncta Aug [...]. com [...]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 [...]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 [Page 122] 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 men [...]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. s [...]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 [Page 123] 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, something neere or about the tenth: but where it is not within twentie or thirtie, but the very hundreth part in stead of the tenth, can any man say that here is any conscionable proportion? Is the Iew in this case so farre differing from the Gentile, and the Ministerie of the Gospel so farre inferiour to the Ministerie of the Leuites, as men would inferre by this vnreasonable abridging of the Minister of the Gospells exhibition? And shall no proportion be held betweene the Cittizen and the countriman in paying of tythes?
If you compare together a Cittizen and a Countriman beeing both of the like abilitie of wealth. The cittizen doth disdaine that the countriman should exceed him, or come neare him in any kind of expence; hee will haue a [...] 133. page. house of greater price then the Countrimans, he wil haue [Page 124] deerer household-stuffe then the countrimans, hee will haue richer apparell, then the countrimans, be will haue cos [...]er victualls then the countrimans, onely he will haue a Minister that shall cost him lesse then the Countrimans, the ci [...]tizen will be at farre lesse charge with his minister, then the countriman is with his. Now what doth this argue, but that such men haue religion in the meanest account of all other things, seeing they bestow more vpon their pride and other inordinate affections then they do vpon religion: seeing they, who exceede all other men, in all other yea vaine and humorous expences, will be behinde all other men in that expence, which is to maintaine the Gospel? So that Ministers in townes and citties (whose labours are the greatest in regard both of the multitude of their people, and also of their knowledge and iudiciousnesse, requiring the more studie and paines at their Ministers hands to giue them satisfaction) haue lesser and vncertainer reuenues, because that the Cittizen doth hold no proportion in tithing with the countriman.
But come we yet something nearer to consider the Cittizen (in that which concerneth this point, and the matter obiected) without comparing him with the countriman, and so waigh aduisedly whether it be iustly orno that the Cittizen will giue no greater allowance to his Minister, seeing he vsually alledgeth that hee doth performe in this dutie according to his abilitie? And here once againe good Reader be patient and charitable. I doe not aime at the rebuke of any one particular, but labour to effect that all men may be brought to acknowledge (as it doth concerne them) how they confute themselues with their owne practise, I knowing I speake an vndeniable truth (I thanke God) I am resolute, then when thou findest euidently that what I speake thou canst not denie, be not of the mind of the Iewes, who were enraged against Christ when they could not contradict him: but [Page 125] shew thy selfe a true Israelite and acknowledge with Nathaniel the things that are manifest, and reforme with Zacheus what hath beene vniust.
It is the common custome of citizens and inhabitants of great corporations, to celebrate christinings, churchgoings, mariages, burialls, and such other solemnities, with verie large expence, and yet neuer to complaine, nor thinke themselues grieued. Though one man vpon one meale, or vpon a verie banquet doth lay out either fiue, tenne, or twentie powndes, or yet more, according as hee feeleth himselfe able or disposed, yet euerie pennie hereof is cheerefully dispended, but if in regard of the ministers worke vpon those occasions either ordinarily imployed, or extrrordinarily toyled, either lawe or curtesie doth admonish them to performe an oblation to the Lord, and to reward his minister, then (behold the inclination I will not say of all men, God forbid: but of most men, and that is enough.) Some with a smooth face and sweet words, will giue him an ouerly kind of thanks, and it may be place him at a spare ende of one of their second tables, but as for any other consideration, either it is none at all, or else the offering of a grudging heart, and a withered hand, which is verie miserable that when they cast the bils of their lauish ostentation, the ministers share is sure one of the least of many Items.
Againe, when men speake of any of these their great triumphes, they will cheerfully looke vp without discouragement, and say, It was but fiue pounds, it was but ten powndes, it was but twentie powndes, &c. It comes but once a yeare, I hope to recouer it by the grace of God. Thus diminutiuely and hopefully men mention any great charge, suitable to their owne humors. But if they speak of that small allowance which they make to the Minister, then they are euen readie to groane out their words, and they sound out euerie syllable at the full length, with heauie [Page 126] accents and capitall great letters, I ALOVVE HIM FIFTEENE SHILLINGS, TVVENTIE SHILLINGS, FORTIE SHILLINGS a yeare. Neither yet is this spoken in disdaine of any mans beneuolence or contribution be it more or lesse, but onely in a true desire to touch mens hearts, and to stir them vp to consider, that in these charges which concern the maintenance of the minister, one shilling doth seeme as much, and affect mens verie hearts as much as two or three crownes or nobles laid out vpon such other occasions as I haue mentioned.
Of their owne humorous expences men will say, that they hope to recouer them, but the charges of maintaining the Gospel seeme to be vtterly cast into a bottomlesse bagge.
Or we heare men say, that those and the like mentioned occasions, they must needes furnish bountifully for their credit sake, and least they should bee suspected to decay or be lesse able in their worldly estates, whereby their reputation might be impaired, and themselues the lesse trusted. But then is it not as much for a mans credit to be liberall to his Minister, as to be lauish to the butcher, [...]. powlter, vintener, grocer, and the like? May not a man be suspected to be weake when he is niggardly to his Minister as well as when he is sparing in feasting? or are men more to regard the fashion of others, then the estate of their Minister? or in truth doe they regard their credit more then they doe their relligion? they are afraid to bee vndone if their contribution to their ministers should be answerable to their other expences. They are not able they say to maintaine the Minister as they doe maintaine their owne vanities. Where is faith? where is religion? It is in the words, in the face, and in the gesture; [...]ut it is not in the worke, specially if vpon warning and consideration of these things men will not be reformed. Many sinnes of ignorance, weakenes, and vnaduisednes, [Page 127] may be in men without depriuing them of beeing religious: but when men vpon information to the conuicting of their consciences, remaine still obstinate, there sinne not dwelleth onely but raigneth also, and denyeth the partie to be truely religious. Be it that in the point of tyth I giue not that fulnesse of satisfaction, which Idesire to al, and confidently expect by Gods helpe to performe to some at the least, yet in these matters he that runneth may reade, and euerie common capacitie may perceiue plainly, that (if there be no further regard had to the Ministers of the Gospel, by men who are able enough to beare out themselues in liberalitie and bountie of other expences) the religion of such men is vaine, and their faith of none effect: Be not deceiued, God is not mocked. Gal. 6 [...].
We seek not to denie but that when we write or speak to this effect, we do respect our selues and seeke our own good and aduantage, yet I trust in God that we doe respect our selues and our owne good in this and all other courses moderately, and ordinately in the second, yea in the third place, hauing learned to want and to abound, and Philip. [...]. 1 [...] ▪ in all estates to be contented; howsoeuer suspicious heads shall please to censure vs. What we principally intend in our whole endeauour is, that God may bee glorified in the obedience gained to his holy will, and in this particular labour, that is the maine mask. The next is the good of Gods people, in consideration whereof we say in this point as the Apostle doth to his Philippians, Not that I Philip. 4 [...] desire a gift, but I desire the fruit which may further your reckoning: wee desire not your money (we may safely say comparatiuely) in regard of the farre greater and most longing desire we haue by the grace of God to indowe your iudgements with right vnderstanding of that truth which doth directly concerne your consciences, and to see euident testimonies of the truth and soundnes of your religion. If it were possible for you to haue Gods Ministers [Page 128] in so small esteeme without preiudice to your religion, I doubt not but that we could (by the helpe of God) be the better content with any condition: but when your miserable contributions to the Ministers (which your other expences and fashion of liuing do inexcuseably condemne) cannot but call the sinceritie of your deuotions into question, and indeede shamefully blemish the same: This, this is it that is the corasiue to our hearts, thornes and prickes vnto our sides and soules, whilest we are out-braued by the insulting Papists, who tauntingly demand of vs, whether the fruit of the religion which we teach our people, be the impouerishing of the Ministers by withdrawing their maintenance?
Obiection. 8.
If it be graunted that ministers ought honourably and sufficiently to be prouided for, what needeth this contending for the quotity or determinate tenth? but it is acknowledged by all men of sober wits, that there ought to be sufficient prouision euery where, for the Ministers of the Gospel, and therefore this exact determinate tenth needes not be so strictly vrged.
Answer.
So may men as well aske or cauill, what needed Abraham to pay to Melchisedech the verie tenth? what needed Iacob to vowe the verie tenth? what needed God to require the verie tenth? Had it not beene enough for God to say to the Israelites, See that yee maintaine my Leuites and Priests sufficiently, though hee had not shared out their allowance so particularly? But almightie God knowing man, and what is in man, and how vnfitting a iudge he is to determine what condigne stipend is to bee affoarded to Gods ministers, hath not referred them vnto mans curtesie, either publike or priuate: but hath himselfe allotted vnto them their determinate portion, vnder which rate none should dare to make them [Page 129] any proffer.
Secondly, if Ministers should forgoe their tythes, and goe seeke vp that sufficient prouision which men talke of, whether should they wander? or how farre should they trauell, before they find the countrie where it groweth?
I haue something carefully, both by conference with others, and also in mine owne priuate meditations, descried and suruaied diuers parts of the Christian world, and this is all which to this purpose I haue obserued, vz that wheresoeuer, generally, Ministers haue not their due tythes, but are left to be prouided for by some other meanes, as their Churches doe thinke fit, there the condition of such Ministers, is very lamentable, I will be iudged herein by the present experience, of the manifest practise of all reformed Churches, which are in this condition, either further off, and beyond the seas, or nearer hand within our owne Britaine, in the realme of Scotland, or yet nearer in our owne streetes of England, in many of our great Townes and Corporations, which when they are very populous and rich, do yet allow vnto their Ministers but a very miserable and dishonourable maintenance.
I will spare to name either men or places, I will propound such a case as is generall, and can not but be lamented by any heart that hath in it any religious compassion.
In diuers very great Corporations, there are entertained in some two, in some (it may be) three or foure ministers all Preachers, whereof the meanest are competently qualified with giftes of knowledge, vtterance and godlinesse, very behoofefull to the edification of the Church of God; others of them commonly very choise men, eminent and famous, rarely furnished. And as these men haue their seuerall measures of spirituall endowments, so [Page 130] they haue diuersly their seuerall exhibitions. Yet so as that which is vsually the stipend of the best, is with the least, if not too little for the meanest: and the allowance which commonly is afforded to those who are entertained to the inferiour or secondarie ministration (as men vnaduisedly esteeme it) is meerely dishonourable for any Preacher of indifferent partes, or for any man at all who is worthily admitted into sacred orders, specially while men liue (blessed be God) in a plentifull and good land, and are rich and in peace, vnder a Christian gouernment. And that I may further cleare what I haue auouched: Let vs consider particularly what these stipends are which I so extenuate.
Fourtie markes or thirtie pounds a yeare, are the ordinarie stipends of such Ministers, as in such places as I mentioned, are accounted the inferiour. Fortie, fiftie, or threescore pounds at the most is vsually the most bountifull entertainment of such Preachers, as are the choise & fought out, one of an hundred. And doe men accounte this to be so honourable and sufficient a reuenue?
If men duely consider the dearenesse of liuing in Corporations, and great Townes (by reason that there, all things must be bought with the pennie (as they say) and that vnto such eminent men in such places, there is great resorte and continuall concourse of acquaintance) they shall readily find, that by such time as [...]ll necessarie particulars for meat, drinke, apparell, siring, education of children, seruants wages, and w [...]st of needfull vtensills or houshold stuffe, be reckoned and paid for, there remaineth litle ouer plus, to purchase so much as a good book: yea, must there not be much pennurious sparing, and fordid hardnesse vsed, to make the stipend to defraie the expence? Is this then to be accounted so bountifull an allowance? and is this the competent maintenance?
[Page 131] Indeed fiftie or threescore pounds doth make a loud sound in a mans care: and yet it is but the maintenance of a meane man in Townes and Citties as this world requireth: for doth not the handicraftman who paneth the street, planchereth the house, or shapeth the garment, imploying but a man and a boy vnder him, if they may be continually set on worke (as good workemen neede not loyter much) earne in the yeare as faire a stipend, as the greatest vsually allowed vnto the best Preachers who are maintained by their Churches curtesie? It is casie to cast, what foure shillings a day is in the end of the weeke, and what foure and twentie shillings a weeke is, in the end of the yeare: and yet this is but the earning of a handicraft man, as I haue mentioned, and we find by experience, when we haue occasion to vse them: which I no way speake, as grudging at the wages, for which the true labourer doth take paines, and earne it decrely with the sweat of his browes, but therefore doe I instance in these mens earnings, because they be so paralell to those ordinarie stipends which are assigned as competent for the worthiest Preachers: that men may see how they value the Gospel.
Surely, hee hath but a meane conceit of the calling of the Ministerie, who thinketh that a Preacher (though of the best desert) is competently and sufficiently prouided for, when his maintenance is but comparable to such handie earnings as I haue named. Is this the competent maintenance? is this that double honour, 1. Tim. 5. 17? And yet this is all, that is any where to be heard of, as an ordinarie allowance, but this is not either honourable or competent, as I haue made manifest. And therefore, if we be denied our tythes, we may heare men talke of a competent maintenance, but we know not where to seeke it, with any hope to find it: so meanely doe men esteem our labours.
[Page 132] And as we know not where in this present age, so neither can we, either read or heare of, at what time or in which of the former centuries of times past, this voiced competencie was euer established, either by law or by practise: in all the ages afore vs, all Ministers generally, either they enioyed their tythes, gleab, and offerings in the times of peace, as hath beene prooued, or else they liued poorely and lamentably as in the miserable daies of persecution. We find in [...]. C [...]nst [...]. 2 [...]. 3 [...] [...]9 [...] Eusebius, [...] Theodoret, & c Sozom, that Constantine and Theodosius haue at times bestowed bountifull rewards vpon Ministers in their neede, and also enlarged their possessions, but that was their priuate bountie for the time, but it doth not inferre the stablishing of maintenance for Gods Ministers by that imaginarie competencie, so talked of, when the contrarie is plaine by the testimonies of the Fathers afore cited, and other Histories, that the tythes were paid in those former ages. So thē this competencie is that which no where is & neuer was, and therfore we are perswaded neuer will be, any otherwise then while we haue our tythes in some conscionable fashion.
Againe, if Ministers should be referred to their stipends, the question is, who shall determine what is competent? what parties are they [...]t whose hands the Ministers might hope for equall and respectiue dealing in this matter? certainely, (as it is not fit) so it will neuer be graunted, that Ministers themselues shall define a competencie, and so be their owne caruers. Who then shall doe it? shall the Ciuill Magistrate? if we duely consider the whole continuance of time, and succession of ages, from the happie incarnation of our blessed Sauiour, to the present comfortable feele of this our Halcion season, we shal not finde it very vsuall, to find Emperours, Princes, and Potentates, so sincerely religious in performing the parts of noursing Fathers, as that the Ministers of the Gospel [Page 133] might expect such honourable reuenewes, by beeing alwaies referred vnto their pleasure. It is most apparantly true, that in respect of all these outward things, and of life it selfe, both ministers and all subiects are at the pleasure of their Soueraignes; for if they should take from vs neuer so much, yet we dare not resist any further then per preces & lachrimas, that is, by tears and intreaty as A [...]br speakes. But yet, it is one thing to be at the pleasure of the Magistrate, so as the magistrate himselfe hath a particular lawe from God for the iustice that he is to doe to his subiect: and it is an other thing to be so at the appointment of the Magistrate, as that howsoeuer a man be dealt with he hath no rule whereby to shewe wherein he is iniured, but that when the partie grieued shall intimate by his humble petition that he is wronged, the magistrate shall presently answer that he thinketh otherwise, and that his meere discretion is to determine that matter. It is true that vpright and wise magistrates can and will iudge accordingly, but when it is a case so neerely concerning religion, as the assigning of due allowance vnto the ministers of the Gospel, then besides common equitie and discretion, there is speciall neede of great feruen [...]ie and sou [...]dnesse in religion. There was of olde a Dania and a Salomon, and some more such among the Israelites; ther [...] was a Constantine, a Theodosius, and verie fewe more such in the former times of the Christian Church: but what a [...] they among so many defectiue either in vprightnesse o [...] in wisedome, or specially in religion? and this God foreseeing he left not the estate of the Leuite to bee competented at the pleasure of the Kings of Israel; and therefore let no bodie blame vs, who craue the benefit of gods ordinance, hauing small hope of any due respect to the ministerie, if our maintenance should at all times wholly dep [...]nd vpon the determinatiō or stint of the magistrate. Blessed be the God of England, the true Ie [...]ouah; wee [Page 134] lately had a religious Queene, who was zealously fauourable to the state of the church, and ministers thereof, and (which is yet greater happines) we haue now (long O lord may we enioy him) such a King as is studious & carefull [...]o represse and reform the iniuries, which former impiety in some, and vnaduisednes in others, hath miserably exercised, to make hauocke of the Churches inheritance: but it is not an age since we had some, who after the example of Martellus, tooke more away from the Church in a short time, then is like to be restored in many generations. And therefore, all things considered, we can expect but little good by referring our maintenance to bee alwaies determined by the discretion of the Magistrate. Sometimes and from some Princes we might be sure to finde condigne fauour, but then with euerie change the ministerie is a new to seeke, and therefore there is neede of an other rule, which may bee more generall and certaine, then the ciuill magistrate should haue the determining of the ministers allowance.
But then shall this matter be referred to the people, that the greater part of the parishioners in each parish, shal conclude by their suffrages what shal be their pastors maintenance.
So the children indeed shall stint their Father, and the sheep appoint vnto their shepheard what shall be his diet. Alas, the greater part is vsually the worse part, and then woe be to the poore Minister whose case must bee so determined, as that those who hate, or scorne, or neglect him, may measure out his liuing at their vngodly pleasure. And howsoeuer I haue for mine owne part lesse cause to complaine then haue diuers hundreds of my brethren, yet whilest I heare from others how the people of this age are generally affected, I see plainely that they are no competent iudges to determine their Ministers maintenance.
[Page 135] Many men are verie couetous, and allowe not vnto themselues that which is conuenient, hardly therefore [...]burn pag. 58. will these agree to affoard liberally vnto their Ministers, God blesse me from beeing to be fed by him who starues himselfe. Others are verie prodigall and vnthriftie, and these wil be glad to scant the Minister, that they may haue the more for their owne luxurie, they cannot spare for the Minister for their spending vpon their own wild humors. Others are of the minde of those in the Gospel, who say, nolumus hunc regnare: that is, we will not haue this man Luk. 19 14. to raigne ouer vs: they thinke that Ministers take too much vpon them, as the rebellious vpbraided Moses and N [...]mb. 1 [...]. [...] Aaron; and therefore, these not enduring that their consciences should be ruled by the ministerie of the word, wil be glad to make small the Ministers maintenance, that by that meanes they may keepe him vnder. Others haue one sinne or other so fowle and so guiltie, as that either the minister cannot but intend purposely some reproofe against it, or else they feele themselues smart, when hee meant not to touch them, these as they conceiue anger, so they will also watch a time to bee reuenged. So that howsoeuer (God be thanked, and God encrease the number and faith of them) our land at this day, and specially cities and corporations doe abound with many worthie Christians, yet if we duely consider the many waies wherby the most conscionable Ministers become vsually offensiue to the greater number, there will quickly appeare iust cause of exception against the people, why they are not competent either for Iudge or Iurie in this triall.
If any body wil surmise, that howsoeuer it is not fit to refer the maintenance of the ministerie to the democraticall assignment of the boisterous multitude of the cōmon people, yet might Ministers be respectiuely prouided for, by some selected or choise mē of the best sort of euery parish, [Page 136] to whose determination in this point, both the ministers and also the rest of the people should stand to be ordered. I answer that wee are neuer the neerer; for first, there wil be somewhat adoe to seuer out those best ones; who will not fluster to be one? If the better sort be the richer, then I answer, that religion and conscience is most requisite in men that should handle this busines. If the better sort be the godlier, then who will be left out? will you make a temper and appoint to this errand those which are the better sort in both respects of wealth and godlinesse also? here becomes the greater difficultie of constituting the Iudges, the more seuerall complements are required in them: but to leaue this roauing, let vs come to a certaine marke, and see what might be gained if wee should hitt [...] it.
What one man in fourtie of those which are tearmed patrones are not readie to pull from the Minister all they can, whereas no coppie-hold is in that thraldome wherein most patrones doe hold the benefices whereto they do present? None vsually are patrons but the better sort (as you call them) better in wealth, and therefore neede the lesse withdrawe from the Minister: better also in regard of education, and therefore knowe the better what belongeth vnto learning and religion: And yet if a iurie of patrones (though I know some gentlemen so worshipfull and religious, as that for their integritie in their presentations I durst pawne my life) should in euerie parrish assigne the maintenance of the Minister, we may easily iudge by what they do now, what they would doe then: what they doe now is to grate and oppresse the poore minister to the vttermost where they doe present, and therefore that which they would doe, if they should assigne stipends, would be no better. And if this bee the curtesie that we may expect from the better sorr, ab, metuo à vulgo, what should we finde from the common people? [Page 137] Nostri seculi hominum genus est ingratissimum, in ò sacrilegum: that is, a most vnthankefull, yea a sacrilegious Artop. in Gen. [...]8 22. generation is the people of our age, saith Artopius, and Artopius his age is not yet expired.
So then, what hope can we euer conceiue of enioying any such competencie as is noised, without our tythe, when as we can not find either where it is, or where or when euer it was, or by what partie or parties it should be appointed and determined?
And lastly, where set stipends are appointed vnto Ministers, Carle [...]. tyth. cap. [...]. there is not due regard had to the prices of things which continually from time to time are much enhaunced, and in a very little time doubled. The husbandman, the tradesman, and artificer, may and doe raise their prices, as occasion requireth, when the stipended Minister is at his stint, and can get no further: as both the customs of the countrie, and fashions of the townes doe plainely testifie. It is not a hard thing to obserue diuers men, who contribute now to their ministers maintenance no more then they did twentie yeares agoe, whereas within these twentie yeares, both those parties are greatly increased, in their owne estates, and also the prices of things needfull for this life are almost, if not altogether, doubled. But where Ministers haue due tythes, there, their estates doe alwaies hold correspondencie and proportion, both with the estates of their people, and also with the occasions▪ and necessities of all times. And therefore, why should so reasonable a course, of Gods owne most wise ordaining, be laid aside, to seeke vp such new deuises as haue no Scripture, no president past or present, nor any equitie of reason, to auouch them?
Obiection. 9.
Diuers Diuines doe thinke otherwise, namely, that though the word of God doth require that the Ministers of the Gospel be plentifully and honourably prouided [Page 138] for yet men are not now tyed to the exact payment of the very tenth.
Answer.
But I haue alreadie shewed, Cap. 9. that the auncient Fathers both Greeke and Latine, doe with one consent teach that tythes are due vnto the Ministers of the Gospell, by the word of 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 [...]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 Th [...] [...]amest [...] [...] of Semeca called also [...] is cited out of the sea of histories. State of the Cha [...]. 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 vtro (que) testament [...] Ministris altaris decimae & oblationes ad necessaria tribuuntur: [...] Numb 1 [...]. 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 [Page 139] 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, e [...]si enim Leuiticum sacerdotium abolitum si [...] & 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, quàm 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 Zeppe [...]. d [...] l [...]g Mos. l. [...] 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 [Page 140] 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 [Page 141] 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 re [...]u [...]: 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 [...]f thou mayest bee 1. Co [...]. 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 a [...] the curtesie [Page 142] 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 [...]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.