AS of the whole Epistle, So of the Verse now read: Aa­ron and Christ; the Law and the Gospell; Death and Life; of it and that; these the [...], they are the Summe. In it then, this Verse, ye have Priesthood, com­par'd [Page 2] with Priesthood; upon the [...]. Oecumem. h [...]. appearing of the one, of the other yee have the falling downe; [...] here, in this Levi's dying: in that, [...] there, Melchizedec's living; of the one the declining, it serves to set out the dignity of the other. When among many arguments of Saint Pauls, this portion of Scripture it is Hic ponitur terita ratio quae talis est. Ille qui semper vivit major est eo qui [...]o [...]ur. Sed Sa­cerdotes vet. testam. erant mortales, non sic autem Mel­chizedec. Ergo major est, & Sacerdotium e­jus majus est Sacerdotio Le­vitico. Lyra hic Cum filii Levi sint morientes & iste vivens, apparet quis sit praeserendu [...]. Anselm hic. One by which he intimates to the Iew, What a great Priest in respect of Aaron, Melchizedec was; that the Excellency of the Leviticall Priesthood, it was no­thing to that of the Messias: if an Hebrew could but tell him how much for worth living did ex­cell dying; then happily hee might guesse in glory and in repute, how exceedingly the Priest-hood of the Gospell doth transcend that of the Law. For touching the Priesthood Iudaicall, it was of no other Make than its Priests, in its condition meerely mortall: a Life indeed it had, but such a life that was but as a span; in it it's Priest were [...] Men that dye: and this is that which the meanenesse doth de­note, of this Priesthood the worthlessenesse. But now as for Christ: Hic ver. 4. [...] Consider how great this man is; who is a Priest, Psal. 110. 4. Non dici po­test Leviticum Sacerdotium subintrasse ut cessaret illud Melchizedec. Occurrenseni▪ Apostolus declaravit Melchizedec, esse vitae insolubilis Pontificem. Leviticum igi­tur Sacerdotium subintravit post promissem, non ad abrogandum illud Melchize­dec, sed ad [...]oborandum potius & illustrius reddendum. Le [...] eo modo [...] promissio­nem Patrinostro Abrahe factam subintravit ut non evacuaret promissionem, sed ut Legis in utilitate cognitâ clarior fieret promiscia. Erat enim Sacerdotium non secus ac ipsae Legis promissiones; videlicet non spirituale sed carnale sacrificium, non ex ore Altissimi, sed per os Mosis secundum mandatum carnale. Catharinus in priorem partem hujus capitis. [...]: for ever after the order of Melchizedec: and in respect of this, his eternity is infer'd over the Legall, of his Priesthood the praeeminentie: for this order of Melchizedec, as it was afore that of Aarons, so it is after; when the ^e Mosaicall in [Page 3] such sort it entred in, that in no wise it should abolish that of Melchizedec; sed ad r [...]borandum potius & illustrius readendum: but rather to be its Strength; and in a greater lustre to set it forth: for this it came in that in publishing its owne unprofitablenesse to the Excellency of that under which we are, it might give a grace; Hoc ideo additum est, [...]e videatur posterior Le [...] (ut moris est) priori quic quam derogasse. Eucipi enim al [...]qui poterat, jus illud quo cl [...]m potitur [...]rat Melchize­dec, esse jam obsol [...]tum, qu [...] aliam legem Deus per Mosen tul [...]sset, qua illud tran [...]re­bat ad Levitas▪ Sed occurrit A­postolus cum di­cit ad tempus decimas Levitis sol [...]tas suisse, quta semper non viverent. Mel­chizedec, vero qui immortali [...] [...]it retinere us­que in fi [...]em▪ quod a Deo se­mel illi datus est. Calvinus h [...]c. and so, no need for us now in point of Tithe to looke at Levi; no need to urge a duty from a Law that's dying; when from the Law first in force, the latter Law did no way derogate; Aa­rons claime touching these did no way prejudice Melchizedecs right. Ad tempus decimas Levitis. Tithes to Levi, they were but a temporary due; the Men that did receive, they were men that dye▪ to [...]em, these, they became dead, their order once laid in its grave. But now Melchi­zedec, Christ; in the text, the He who receives with disconsolate Iob he could nere say, Iob 17. 14. To corrup­iion thou art my Father, to the worme thou art my Mother. Rom. 6. 9. Death over him it had nere power. hic ver. 16. [...]. Hee, made he is a Priest after the power of an endlesse life. Tithes then to receive, He it is who is alive; for he saith it, Rev. 1▪ 18. [...], I am he that liveth and was [Page 4] dead; and behold I am alive for evermore. Thus the eternall debt of tithes to make it good, to him it is that we betake us; to no other than of Christ the everduring Priesthood: for [...] there, in the Priesthood of Melchizedec, of the Gospell; [...]. There he receiveth them, of whom it is witnessed that he liveth.

The Soveraigntie of Christs Priesthood in the Text over the Iewish, being manifested from it's eternity; jus decimarum, the right too of Tithes, sub Evangelio, it doth manifest to be as Lasting: a necessity there is of having these under the Go­spell, since of it's Priest we have such certainety: when [...] there, in the Priesthood of the Gospell; Hee, Melchizedec, Christ receiveth Tithes; of whom it is witnessed, that is, Witnessed by the Scrip­tures: for so Contestatur; so. Scriptura, ut Anselmus, Lyra, Dion. Carth, Cajetan, Catha­rinus, Estius, Iust nian, Lodo­vic. [...]ena, Cor­nel. a Lap. hic. Vel ut al i Con­testatur, i. me­cum testatur, vel Contestatur, idem in multis locis contesta­tur. Gen 14. Psal 109. Hug. Card. Gorran. ibid. expositors give the meaning of testatum est. In the Scripture it is witnessed, that he, Christ, Melchizedec liveth; who there, in the Priesthood of the Gospell receiveth Tithes. Of these words therefore for the clearer handling, I am to deliver them under a threefold Quaere: Quis, who receives? Quantum, how much he receives? Quare, why he receives?

1. Quis, who receives? for here wee doe be­gin; the Originall of Tithes, fetch it wee must from the condition of the party, whose of these was the first recept: then Quis, who receives? Is He; for his kinde of life, in the Text, He who receives; Is He; a Priest he is: for He whose [Page 5] dues these are, [...]; Chrysost in ver. 5. Quidecimas accipit Sacerdos est. Catharin. ubi supra. Sacerdotis est proprium deci­mas accipere. Salmeren in ver. 2. Tota decima [...] perceptio, est Sacerdotum propria Ludov. Tena. in ver. 4. [...]. None but a Priest he is, whose of these is the right prim­ordiall: Tithes and a Priest, they are much of a standing; of the Gen. 14. 18. Office no sooner the appea­rance but unto it of the deserved reverence yee have the performance. He then who receives in the Text is a Priest; and is to be considered two wayes; either

1. [...], in the figure, or for the worke sake which he underwent, and by way of subservien­cie; and so, Is He, is Melchizedec; who was of Christ the type; the Priest presentative, He receives Tithes: or else consider this Priest.

2. [...] in the truth, and of these dues as He is the Proprietarie; so none but Christ, who is Chap. 4. 14. [...] the great high Priest, Is He, Iesus Christ receives Tithes. This the He who in the Gospell is the tithe-taker. In the Law, the Text [...] here, 'tis [...] Men; hic. ver. 23. [...], they were many Priests to whom this por­tion was delivered: but under Grace, in the Texts [...] there [...] no more than one He, one Priest. He who receives there, is [...]: the Priest God-man, He receives. This the first Quaere, Quis; who receives: the second fol­lowes, which is

II. Quantum; how much it is this Priest re­ceives? for that a right he hath to somewhat of each ones goods it will passe unquestioned: yet his right runs not at large: for the muchity of [Page 6] that he receives it t'end left at randome: that he should take so much now, and thus much then; here this, and there that; more at one time, and lesse at another; nor, doth the Priest referre himselfe for what he receives, to the pleasure of those who are bound to give; but of that he takes the Quantum: So much it is, as he once and for ever hath beene pleased to determine of; in the text it is [...] Tithes: of what is yours, he hath severed for himselfe a speciall, a peculiar part. What he had of Abraham he requires now of you: You must give, as Abraham gave; As he, so the [...]u [...] Abraham id est fidelis dat decimas omnium. Gloffa ordinar. in ver. 2. faithfull. Now for the quantum which Abraham did impart, praecisē it was [...] a tenth; so much is the tithe in the Text. Franc. Sylvi­us in Aquinat. 2. 2. quae. 87. Act. 1. Decima vo­catur ex decem alicujus rei portionibus una: one portion in any thing of ten, this is that which we call a tenth. Of what the Priest receives this the quantum, the tithe; no other it is than what they had who were of Levies order, the dues of Men that die, to him alwayes they were and are alive. Therefore, it is our part now to weigh them, just so, in no otherwise then at first appearance, as by Abraham into the hands of Melchizedec they were delivered: in the handling then after a two fold manner they are to be treated on. Extensivè quoad res; In­tensivè quoad personas.

1. Extensivè, in regard of the matter, or the diversity of severalls, out of which they are to [Page 7] be taken; so your Tithes are [...]. Tithes of all: to him who in the Text receives, Abraham as it is at the second verse, [...], He gave a tenth part of all. Any thing of which your selfe makes a gaine, it is matter for a tenth; all being good, nothing this way is to be refused; but in respect of the speci­alties, [...], Of all that ye possesse, out of Each your Priest is to receive a tenth; tithes in their latitude, being of all a tenth part: thus they are to be preach't Extensivè: but beside this they are to be weighed.

2. Intensivè; that is, they are to be treated on, as they respect the frame and disposition of his soule; who, to him who receives is to pay tithes of all: thus the tenth it is hic ver. 4. [...]; the tenth of all, in each sort, it should be the best of all; for so of old runnes the reading at the fourth verse. Cui & decimas dedit de prae­cipuis Abraham Patriarcha. See the right reverend Lord Bishop of Nor­wich against Selden. chap. 1. pag. 173. To whom the Patriarch Abraham gave even the tenth of the chiefest: to translate it decimas spoliorum, as you have it, the tenth of the spoyles; is a constructi­on too restrain'd: when [...] primarilie in respect of chiefenesse, it hath reference to the quality of a thing, and for the sake of this, the quality doth import the matter, or subject. If then of spoyles it be translated to the meaning of [...] it will come nearer, to render it Grace de pri­mitiis frugum. Nam [...] significat principale quod est in frugis cu­mulo, id quod est in vertice cu­muli, &c. Et regrediens tri­umphator A­braham, spolio­rum optima quaeque in dec [...] ­mas obtulit Melchizedec. Michael. de Palacio in ver. 4. de praecipuis spoliorum; a tenth of the best or chie­fest [Page 8] of the spoyles. This reading [...]. Theophylact, in ver. 4. Non constat [...] exu­vias significare, & si constar, &c. Dris Pri­deaux orat. de decimis. Num. 5 [...] So­crat Hist. Ec­clesiast. lib. 1. cap. 5. unto the Greeke Church is not unknowne; and in the Latine [...] went ever for praecipua till the Centurie that is last past. As then of all is to be recei­ved a tenth, so too, that tenth of all it should be the most especiall. By Abraham what in tithes was rendred to Melchizedec, of all it was the primest; all and of all the best it is that must be for tithes. Now thus stands the point tou­ching the quantum: it is a tenth that doth deter­mine the how much the Priest receives; concer­ning which was our second Quaere: there is yet the third and the last which is

III. Quare; why he receives? the reason why; [...] It is witnessed that he liveth: therefore the Priest receives tithes, because it is witnessed that he liveth. Of him here [...] the life, it is ratio proxima, the very reason or cause immediate, why these are now due: of tithes, this the why durative. Vnder the Gospell, the claime for these 'tis still of force, in that the Gospell to receive Tithes, hath a Priest that li­veth: of this portion for the receit, ye may see it in the Text; the very ground or warrant, it is from the perpetuity of the Priests life. There­fore his dues ever tithes, he a Priest ever be­ing; from his ever living, is the cause that tenths are never-dying. For, [...]. There he receiveth them, of whom it is witnessed that he liveth. Thus of these words the seve­ralls; the Quaere we begin with, is Quis, who [Page 9] receives? exprest in our text by the particle, Is he, a Priest receives.

I. Is he; a Priest receives. Now this Priest no other wise in this Quaere, ye are to behold him, than as Abrahams tithing sets him forth: not Ex supra di­ctis vidistis qua­lis fuerit Mel­chizedec sed nunc Intuemini quantus sit hic, id est quantae dignitatis, san­ctitatis, & per­fectionis, &c. Anselmus in ver. 4. Qualis, such as he is quà Priest, but quan­tus in his Office how great he is, ye a [...]e to take notice of him: for this it is from his receiving at Abrahams hands in the fourth verse, Saint Paul would have considered. [...]. Consider, saith he there, how great this man was, in the text the He, unto whom the Patri­arch Abraham gave the tenth of the chiefest. That then for which tithes serve, it is of,

Priesthood to set out the greatnesse; to sig­nifie unto us of how eminent a quality this holy function is, this it is for which at first tithes had their institution. Chrysostom. Ipse Abraham nullo modo de­cimas Alieni­genae dedisset, nisi plurimus et excellens ejus Authoresso [...]. Ambrosius. [...] Oecumen. Abraham [...] Alie [...]igenae decimas non dedisset nisi excellentiorem esse sci­ret. Anselm. Abrah. decimas non dedisset, nisi [...]o major fuisset. Dion Carthus. Iste Melchizedoc tantus est, quod ipse Abraham Pater Sacerdotum Regalium & totius Populi dedit ei decimas. Cajetan ut priores in ver. 5. See the Lord Bishop of Nor­wich. p. 174. Ipsa decimarum oblatione Abraham minorem se Melchiz. professus est. Estius in ver. 4. [...]. It was for the houour of Melchizedec, that these dues Abraham paid. The Finis ultimus then why tithes were ordai­ned, it was to manifest of the Priest the ex­cellency; to denote of how great digni [...]y He who receives, for this cause it is that they were ap­pointed; [Page 10] to point out unto us the Priests [...]; his Praerogative to be very great. For tithes they are the medium by which our Apo­stle proves, in the person of Melchizedec, of Christs Priesthood the sublimity; in that A­braham who paid tithes, Abraham dans decimas Melchizedec, hoc ipso confes­sus est se illo esse minorem, & hoc ipso se illi subjecit. Cornel. a Lapide, in ver. 5. hoc ipso in this very thing, he was made lower than Melchizedec, who received. What then in this part we must pur­sue, it is that for which tithes had their rise: in the beginning these they were assigned to dis­cover unto us what high esteeme is due unto Priesthood; yea even to that of Moses. For this was the ground, as from the fift verse [...]. Oecu­men. in ver. 5. Iudai non de­dissent Sacer­dotibas decimas nisi propter ex­cellentiam Sa­cerdotum, quam ex divina ordi­natioue habe­bant. Dion Car­thus. ibid. Omnes Hebraei in subjectionis fignum submini­strabam & Le­vi [...]is & Sacer­dotibus decimas. Mich. de Palac. ibid. In lege populares Sacerdotibus Levitici generis tanquam majoribus decimas per­solvebant, quâ ration [...] Populus ille fatcbatur Sacerdotes esse cujusdam excelsioris dignitatis. Iustinian. ibid Deus jussit omnibus Iudaeis etiam Levitis ut decimas darent Sacerdotibus Aaro­nicis, volens hac ratione honor are ac praeferre Sacerdotes. Cornel. a Lap [...]de, ibid. the lear­ned do observe, Why to Aaron the children of Iacob in this duty stood obliged; when this por­tion which beneath Melchizedec, did argue A­braham, above any of the Hebrewes, Levies tribe they did praepose: as him, who received their tenths, with those of Israel, none so honourable; though one with another People and Priest, all alike honorably descended; yet with these the honour due to the Office outstrips the honor had by the birth. Tanta erat Sacerdotij excelleatia, ut qui similes essent honoris progenitoribus, & enudem haberent progenitorem, tamen ut multo meliores essent fratribus suis quo Sacerdotio digni effi [...]erentur. Ambros. Chrysost. Theodor. Ans [...]lm. Glos. ordin. Hug. Card. in ver. 5 Tanta enim erat Sacerdotii [...]xcel­lentia, [Page 11] &c. say the Fathers. Even of Levies Priesthood the excellency it was so ample, that all of such a kinde, it exalts them above all of the same kinne: to Aarons order, paying of tithes, their dignity, that it did surpasse any of the race of Iacob it doth ascertaine. But to let passe the Legall Priesthood; to that of the Gospell it is, that I must keepe me; and must tell you from the rendring of tithes, over all whomsoever of its Priest the superexcellency; this to be it which is inferred. For our Evangeli­call Doctor saith. I [...]tuemini quantus sit hic. He who receives, Consider how great he is to whom the Patriarch Abraham gave &c. Marke well who gave. [...], Abraham the Pa­triarch; this eminent Christian in the top of his dignity is set before you to usher in the greater dignity of the Christian Priest; it is the Patri­arch Abraham: Vi habent Anselm. Lyra. Hugo Cardin, Estius, Iustini­an. Gorran. Co [...]. a Lap. &c. in ver. 4. that is, Abraham the chiefest of Fathers, the very first Father; Princeps Pa­trum Abrahamus. If literally the terme Patri­arch be taken, then such a Father he from whom all the Fathers in Israel had their beginning: but if Mystically and Spiritually, then Abraham he is, Rom. 4. 11. [...]: the Father of all them that beleeve: which of the two was the greater glory. Now then, let the renowne of Abraham, nere so much exceed, be his fame nere so flourishing; tis but that which the A­postle would, that none among the Israel of God in glory should be so great as he: for in [Page 12] that one so glorious did tithe it to Melchizedec, how glorious then must Melchizedec be? This is it which Saint Paul would have considered: and too, he would have all hence to learne the lesson which Abraham tithing reades unto them; which is this, that when

Tithes ye give of your selves to your Melchi­zedec, it teacheth you the humbling; that wherein it instructs you, tis naught else than of your selves, unto him in the lowly submission: for these they are the test of the awefull reverence that to the Priest is due; in giving up of these as Abraham, so every man else, to his Melchi­zedec, he doth declare his subjection; Oecumen in ver. 5. [...]: Offerre deci­mas alteri fig­num est subje­ctionis & infe­rioritatis. Ludo. Tena difficul. prim. in hoc cap. Decimas per­solvere certum est symbolum ejus subjectionis cui nullam pa­rem homines hominibus de­bent. Probat Aposto­lus hanc decimarum oblationem signum esse subjectionis ab ex [...]mplo Levitarum, qui a caeteris tribubus hoc veluti tributum ex mandato Dei accipiant, quod ultro Abraham Melchizedec obtulit. Bezae majores annotat. in ver 4 & 5. Signum subjectionis; Scultet. in ver. 4. Quod Melchizedec Sacerdoti primarius Dei servus & Prophe­ta Abraham obtulit decimas, eo confessus est honoris gradu supra se excellere. Calvin in ver 4. testimonium erant reverentiae erga eum cui pende­bantur. He still passeth a great deale for the better man, to whom Quod Abraham Dea debebat propter partam victoriam, Deo s [...]lvit per manum Mel­chizedec. Salmer in ver. 5. Quod debebat Abrah. Deo, solvit in manum Melchiz. decimarum ergo solutione se minorem professus est. Calvin. ut ante: Gods dues, his tenths they are delivered: of a whole people the man most chiefe, tithes sets him below the Priest; the charge it warrants to be right high, to which of these the payment is referred: be­tweene man and man they put a difference, but the receiver, still they assure him to be the more [Page 13] worthy: that here which is inferred from the Patriarchs paying of tithes, it is before him­selfe of his Priest the preferring: for tis [...]. &c. Confid. &c. It tells him that gives, that he is not like to him who takes for dignity, before any other, these tithes, they are the seales of the Priests promotion; here above the Patriarch they set Melchizedec. Your rendring then of these to your Priest; they are the reall the manifest profession of your submission. For of whom Religion requi [...]es this fe [...]liy, over all such it shewes its authority; and learnes them their owne humbling, in this sort enjoyning their obedience. Ioh. 6. 60. [...]. This is an hard saying, I dare say to the most that heare it; to heare that honour's due to an outcast Priest, and that by tithes; to you, to whom the very sound of Priest is even ominous, is not this a theme that's sowre? It exacts therefore the closer pressing. Know, then know, that the reverence had to those who are entrusted with the dispensing of Sacred verities, tithes de­notes it to be of a more del cate straine, than what's borne to other men; though men to be admired for their condition, amiable for their graces, and for their piety even imirable of the Priest himselfe; yet of these with the Priest, none to be compared. For as the Patriarch a­mong men, for dignity none so supreme; Yet to the He who receives, here he stoopes and lets downe his saile; to Melchizedec, Abraham, be [Page 14] [...] it in his glory; in honor unto God before himselfe, he preferres his Priest, and did publish to the world his owne lowlinesse when he tithed it to Melchizedec. With a serious eye then of the Gospell Priest, weigh now the Super­excellency: that Abraham, that he who for his glory of all his posterity was the most unmatch­able; that he, who for his worth had never any that could ever equall him: but all, at all times he did surpasse: yet this man who did outstrip all; that Melchizedec the He, who in the text receives, that the Priest should surmount him? [...]. &c. Consider how great this man is; this He of how great perfection. Cui non solum multas alias venerationes sed & decimas dedit Abraham. Vade maximus apparet & ine­stimabills mag­nitudinis, cui Pater aliorum Patrum deci­mas dedit, in quose longe in­feriorem isso esse reputavit. Anselmus. in ver. 4. That besides many venerable respects that Abraham bore him, that to him too he should give tithes; it was an argument more than prevailing, that of Melchizedec, the dignity it was non-pareil: of devouter Abraham this devouter act, [...] by many, very many degrees, it puts him below Gods Priest, though a Patriarch than a­ny in Israel much more illustrious. This, of tithes the effect; of their payment the issue, 'tis to confirme how great a Priest, the Priest of the Gospell: for Abraham to the He who re­ceives, these argue him much unaequall Abraham for dignity to Melchizedec; and make the Pa­triarch too meane to come in ballance with the Priest; since to this great man these they doe subject Abraham: this deed preacheth aloud, that Melchizedec to this loyall Saint he was su­perior; [Page 15] and declares the good man obsequious to Gods Priest, though he triumpht it over Kings. Thus Melchizedec the figure; for all that was done, verily to him it was done who was the type, and did the service for him who indeed in the text receives. Now then, if Melchizedec for repute even to astonishment was so wondrous as that to his sheafe Abrahams must bow? then Christ, the great high Priest, Iesus Christ, how he? If the semblance doth beare downe all be­fore it, then the substance what? [...]. Chrysost. in ver. 4. Occum. in ver. 4. & 5. [...] &c. If of command so powerfull be the appearance; then of the truth it selfe how glorious the royalty; Vnde [...] veritatis in Christo maje­statem. Iunius lib. 3. Paral. in hoc cap. its Majesty how perspicuous? to Iesus Christ, in what to him did Abraham stand bound? in what? ve­rily by the current of our text in naught else but in that which he receives, that is, [...], tithes; that which Abraham owed here it is them, [...]: He receiveth them, tithes. The upshot then of that, which as hitherto hath beene promiscuously delivered out of this first Quaere; distinctly it is but Quis and Quare.

1. Quis, who receives? in respect of Service and assignement Melchizedec he receives; but in regard of Lordship and propriety, the He who receives is Christ▪ for He is Lord of the soyle, out of which these fruites are gathered; of these his is the right originall; tithes in the primary claime they are his, who [...] is the Priest; [Page 16] to none but to him they appertaine in their pri­mier Seizint his jus decimandi in the first tenure, by way of selfe-owning and title indubitate he re­ceives tithes who is Ioh. 1. 41. the Christ, our Iesus. This the [...] who will satisfie you, whensoere in this point ye put forth Quis. But then

2. Quare, it may be demanded for what cause at first this Priest received tithes? I have told you the cause why; in the beginning it was no other, but of Priest-hood by the pay­ment of these that the greatnesse might be de­clar'd; and so, this of tithes is the why institu­tive: of the Priesthood of the Gospell to set out the great honour which is due unto it, to this they are appointed; unto Christs Yoke, the badges and tokens they are of his subjection, who soere payes: for this cause at first ordained, that at all times by these the people might wit­nesse what reverent abearance they owe unto their Priest: over all from whom he receives his Superiority they are to denote. And this of the first Quaere, in its severall branches is the Summe: we proceed now to the second, which we proposed in the terme.

II. Quantum; how much this Priest re­ceived? in the Text definitely set downe to be [...] tithes or tenths: so much by Abraham was given to Melchizedec. These tenths then [Page 17] they are to be treated on either,

First in respect of the things offered; and so Abrahams tithes, they were [...] tithes of all: or else,

Secondly, in respect of the persons offering, and so the Patriarchs tenth, [...], of whatsoere his tenth was, of the Chiefest it was a tenth. Of these two, that which must first be set before you, it is that which shewes how large a spread Abrahams tithing had; to all it did extend. [...] Hic. ver. 2. He gave un­to Melchizedec a tenth part of all; which is the first part of our second Quaere, touching the Quantum, and comes now to be handled.

1. [...]: of each ones goods his Extensive qu [...] adres. part who lives, it is a tenth part of all: for this quantity of his Priests, this the claime; this Melchizedec did receive, this Abraham did im­part, of all the tenth.

Of any thing then you doe possesse, of this portion there is no exempting: with what ye are blest no stinting of Christ, otherwise than he hath beene pleased to stint himselfe. His command is Luk. 11. 42. [...], Yee ought to tithe all manner of herbes, Gen. 28 22. Et Omnium decimas. Of all that thou shalt give me I will surely give the tenth unto thee: of blessed Iacob this was the righte­ous vow. [...]. Chrysost. 54. in Gen. [...]. This of Iacob by no meanes the Christian let it passe: [...]; but what he [Page 18] afore the Law, under Grace, it is ours to doe as much: decimas omnium Iacob. And under the Law, Deut. 14. 22. 'tis Omnem proventum sement is tuae. Thou shalt truely tithe all the encrease of thy seed that the field bringeth forth yeare by yeare. And againe, the Israelites upon the charge of King Hezeki­ah: 2 Chron. 31. 5. 6. Copiose decimas omnium. The tithe of all things brought they in aboundantly. yea tithe of Oxen. Tis too in the Prophet. Inferte omnem decimam. Malac. 3 10. Tobi. 1. 7. Luk. 18. 12. Bring ye all the tithe into the storehouse; which could not be all the tithe, if not of all. Thus precept as well as practice makes it good, that the tenth, his dues who receives, Of what­soere was to be tithed to be a renth; implying Abrahams duty whiles to Melchizec; Ex omni­bus, of all that religiously he might, he paide tithes. For Touching the extent of [...], See the Bishop of Norwich a­gainst Selden chap. 1. p. 140. &c.

[...] of all, it is set downe in the lar­gest sense; and so not to be confinde by any particular. That then some would have all of these, and others all of those, of all to be the all; this their opinion passe it doth with me for the instance of the Patriarchs action, not for the restraint. It is not I that deny Abraham to have imparted of the spoyles a tenth; Decimas prae­dae at (que) victorie Ambros. [...]. Chrysost. Praedae decimam Theodoret. [...]. Oecumen. the Fathers say he did: nor yet is it I who dare gaine say him to have tithed all Decimas omnie substantiae suae. Isidor Hispal. De omnibus re­ [...] su [...]s dedit decima [...]. Tost. in Gen. 14. the goods that were his owne: Bish. Norw. pag. 150. when he who saith of all ex­cludeth nothing. Decimas omnium non solum frugum sed & praeliorum. Hugo. Cardi in ver. 2. De omnibus spol [...]is aut etiam aliis rebus. Dion. Cart. in Ge. 14. Decimas praeliorum, a tenth of [Page 19] the spoyles that he got in battle that he did pay, I doe beleeve it; and too, decimat frugum, with the tithes of the fruites of the Earth that were his, with these that he did present his Priest, I am verily perswaded. If then any say, An de fa­cultatibus suls, an etiam de spo­liis hostium? Sic Apostolus, Heb. 7. 4. Patri archa dedit ei decimas ex spo­liis. A [...]ui hit ver. 23. Abra­ham recus [...]it ex spoliis vel cor: igiam acci­pere. Non ergo ex his dedit et decumas. Re­spondeo distin­g [...]t [...]da sunt spolis. Hostibus non solum prae­dam Sodomiticam, sed & reliquam aliunde compilatam eripuit, quoniam castris peni­tus eos [...]. Ex Sodomiticâ prada quicquam ac [...]ipere recusavit, ex coigitur Melchi­zedec non dedit, quia non suam sed alienam duxit. Hostium vero spolia [...] dixit. Ex his igitur Melchizedec tribuit. Pareus in Gen. 14 Quoniam in lib. Gen. recus [...]vit Abraham quicquam de spoliis ex hostibus detractis, mirum videri possit quomodo ex manubiis dicimas obtulerit? An Abraham cum dixit, Levo manm, &c Non de [...] spoliis, sed de ipsius Regis Sodomae bonis loquebatur, de exuviis omnibus qua ad se per­tinebant decimas dederit Melchizedec. Iustinian. hic in ver. 4. that

1. Abraham gave these dues out of the spoyles that he gained from Chedorlaomer and those other Kings against whom he raised the warre; that of all these as included the [...] should be meant, 'tis confest: for as our tithe­payer jure belli Bish. Norw. pag. 147. had a right to these, in that they were the peculium of the Assyrian Princes whom he vanquisht; so to the tithe of these in respect of him who gained them, Melchize­dec also had a right, Or if as it pleaseth 2 [...] Vel quod video aliis platere, oblatio decimarum prasente Rege nec contradicente facta est, atque ita, iis si [...]t dubio exceptis, ut etiam excepta sunt illa quae tulerant s [...]ij Abrahae, cuncta Regi restituit. Iustinian ut ante. De omnibua puta quae recuperaverat ca sis belle Regibus. Iunius in Anal. Gen. 14. Videtur de suis rebue decimas dedisse; nisi intell gamu [...] eum priusquamid diceret Regi Sodomorum ut ordo Historia postu­lare videtur, has Melchizede [...] obtulisse, ut postea decimis exemptis reliqua pradapra­ter id quod ex­cipi voiuit A­braham, restiti­ta fuerit Regi Sodomorum. Mercerus in Gen. 14. De quibus re­bus decimas A­braham obtule­rit Melchize­dec? Pro solu­tione notandum est duo genera honorum posse hic confiderari: Primum eorum qua a quatuor Regibus Verisi­mile est acce­pisse Abraham. quanquam sacra Scriptura id non declarat: quoniam ad comple [...] entū victoriae sufficiens fuit declarare bona Sodomorum fuisse re­cuperata. Secundum genus est eorum bonorum quae quatuor Reges a Sodomis acceperant eisq Abraham postea restituit; & haec omnia verè sunt spolia. De quorum primis at Pe [...]iera quod Abraham decimas dedit. Meliu tamen asserit C [...]jetanus de his om­nibus spoliis decimas dedisse, quia hic omnia su runt ve [...]e spolia ill us victoriae, & ita melius salvatur quod Gen. 14. dicitur absolute El dedit ei decimas ex omnibus. Lud. Tena difficul. 4 in hoc cap.

2. Others; the spoyles to be those which A­braham recovered from the conquered Kings, and [Page 20] were the very goods of Lot, and of the Kings of Sodome and Gomorrah; such there are who say, these to be the all, of which he paid tithes. With these men so of all, these spoyles might goe for one part, Ide joyne hands: when [...] is large enough to comprehend these al­so. For consider, that albeit Bish. Norw. pag. 176. Piè & Sancte Abraham hanc partem Deo dicatam exce­pit ip [...]e, quia plora poterat exeipere, Deumque ex officio hac parte muneratus est. Nam cum etiam juste & honeste sibi suisque mercedem servare potu [...]ss [...]t, ea liberaliter cesserat: tantum quod debebatur Deo, de cujus potestate nihil volutt aut potuit cede­re illud ex pretatis & religionis officio pralibavit sive praecerpsit Iunius ut supra. Abrahams Iuravi elatâ manu meâ ad Iehovam, &c. That himselfe would take nothing of the King of Sodome; yet his vow did not tye him, nor could it withhold him from giving to the Priest of the most High God, that which belonged to him; even the tenth part of all the spoyles that were recovered. Once more, be there Quod additur de omnibus dedisse decimas, id neutiquam ad praed most refe­rendum. quia textus paulo post clare do [...]et neque cordulam neque corrigiam voluisse Abraham a [...]cipere de prada cum offerretur a Regibus. Igitur particula (de omnibus) non ad praedam est referenda, sed ad f [...]cultates Abrahae. Luther in Gen. 14. Incertum est spoliorumne decimas an honorum quae domi possidebat ob [...]u [...]erit? Sed quia Verisimile, non est liberalem suisse de alteno, & praedae decimam partem largitum esse, ex qua ne filum quid matting [...], potiut Coniicio Sumptas foisse decimas has ex propriis ejus fructibus. Cal [...]mus ibidem.

3. Others who put aside the spoyles, and de­liver the all to be Abrahae facultates; this with [Page 21] me of the all, as another [...] all it will [...] [...] bellie, all this it will hold and [...], burst. That Abraham payd tither of all where: with himselfe was enrich't, I gladly yeeld it, and of all that he gave, it was too of all that was his owne: for if the Patriarch did pay. tit be [...] all the spoyles; shall we deny him to have dis­charged, this debt with the the of all that he had, out of his certaine and standing possessions? About what then our Moderner tugge, and to; the exempting of all the rest, for such a special­ty would conclude: goe it may, not for the bound; but for that which of the all may helpe to the making up. In briefe of all that the Pa­triarch gave, would you have the totull? Touch­ing it, Bish. [...] pag. 150. what I have received, that I deliver to you: in all humble obedience to his Priest he gave a tenth part of all; that is, of all whatsoere be had; Of all the spoyles that for himselfe of the enemy he gained; the tithe of all the spoyles of Sodome, and substance of Lot, which he brought backe and recovered; of all that he carryed out with him, and of all that he left at home; euen of all that any way he possest. Thus, his decim [...] omnium without any the least violence offered to the text, to all tithe able stuffe whatsoever that was within his power, it may be stretcht.

Well then, to make no hue and hue after any who hath stole from Abrahams [...]: one­one-onely weele put forth a Si quis. If then there be any manner of man, who cannot be induct [Page 22] to allow Abrahams piety of his goods to be so la­vish; but that it stood better with his wiser thrift to have offered once, and no more, to his Priest a tenth of the spoyles, out of that so renowned a victory; if there be any such that can be found? such a foundling, for my part let him have his will: for once to the theology that is municipall weele endeavour meekely to subscribe; that onely of the spoyles, and of nothing else, but of these onely, a tenth part was onely imparted: as by the Moncke of the order of Cleroborus it hath beene onely said, so be it; that what A­braham gave was of onely spoyles, meerely spoyles: if onely so, what then followes? In so saying, this divine Solus, he did not prejudice the Priests right, but onely of the Patriarch, from the well­knowne zeale he doth detract: he onely deli­vers to the world Abraham to God-ward, to have beene pitteously penurious; that of his dues to Religion he was a niggardly micher, that he was an Abraham clunchfisted; and all that this way went, he thought it onely [...]aste; that the good child Iudas that he did, he did learne of his father Abraham, Mar. 14. 4. Quorsum perdi­tiohaec? Not at all from Melchizedec he doth withdraw. For once then, in this pinching sparing, scraping wise, let it be admitted; that Abraham gave a renth of nothing but onely of the spoyles, which at such a time he got at such a battle: but withall then let it be admitted what Saint Chrysostome hath left; for indeed [Page 23] he sayes [...] Hom. 35. in Gen. Abraham deci­mas Melchize. dedit, viz. om­nium manubia­rum quas secum ferebat: his sc. Melchizedec secretis vicem [...] rependit; [...] facto mortales omnes docet ut se gratos erga Sacerdotes ex­hibeant, [...] de­cimas omnium dent, qu [...] Deus ipse [...]: Elias Cre­tensis e Cata­logo Dri [...] Til­leslie An. 1020 [...]: and we say so too: if you will, let the fa­ther say, that onely with the spoyles: for, doth he not say in that famous Homilie de Autolico made to the Legists of Praedonia; there, doth he not say there that Abraham was the first who put in practice modus decimandi? Be it so then, that Saint Chrysostome sayes that onely with the spoyles, which Abraham brought backe, he gratifyed Melchizedec, But then of this holy Father the [...] we would have you to take home unto you: for saith he [...], by his giving a tenth of the Spoyles; [...]; Hence, to all Abraham is made a teacher; [...]. This Abraham in giving a tenth of the spoyles, preacheth unto us, that as he, so each man else should give unto God, the first fauites of what hee gives unto him. [...], &c. of all which he did bring backe a tenth he seve­red for Melchizedec: hence to all Abraham is made a teacher; Now to no more we urge you, than from Abrahams deed, Saint Chrysostome enjoynes: be it a tenth part onely of the spoyles that he got; we presse you to no more, than one­ly to the rendring of a tenth part of that you get. Thus the payment from the spoyles, Mel­chizedec's dues it doth no way impeach; for unto him as to each Priest else, there was no more due than the tenth of all that did anew come [Page 24] in: of your latest incre [...]se, so much that yee should contribute, from Abrahams fact this it is of the golden-mouth'd Greeke that is requir'd. And therefore now to proceed, your

Duty, sute it should with his practice; of all that you get bound it is to the giving up of a tenth part. For Ambros Ser. 33 fer. 2. post. Dominic prim. Quadra. tom. 5 Decimas nostras annis singulis decunctis frugibus, pecoribus praecipit erogand [...]s Dominus. Of all fruites, of all cattle, each yeare the Lord commands a tenth to be given out. And De grano suo aut de vino suo, out de fruct [...] arborum, aut de pecoribus, aut de horto, aut de negotiis, aut de ipsa venatione sua. Quia de omni subst &c. Idem fer. 3. ut ante. Vide Doctris Tilleslie cata­logu [...]s, Annis. 430. 6. 0. 630. 786. 791 812. 813. 940. 1050 1191. De omni substantia quam Deus ho­mini donat decimam partem sibi servavit, For himselfe God keepes the tenth of all the sub­stance which he gives to men. 1. Cor. 9 11. If we have sowne unto you, saith the Apostle, spirituall things, [...], Is it a great thing if we shall reape your carnall things? [...], your carnall things. De [...] re est judicandum secundum ejus radicem. Radix autem solutionis decimarum est debitum quo seminantibus spiritualia debentur carnalia, secundum illud Apostoli, 1 ad Cor 9. Si nos vobis seminav, &c. Super hoc enim debitum funda­vit Ecclesia determinationem solutionis decimarum. Omu [...]a autem quae homo possi­det sub carnelibus continentur; & ideo de omnibus decimae sunt So vendae. Aquinas. 2. 2. quae. 87. art. 2. in corp. Super hoc debitum, upon this debt of returning things carnall for receiving things spirituall, saith Aquinas, doth the Church ground its deter­mination for the paying of tithes. omnia quae homo possidet, all that a man hath sub carnalibus continentur, under carnall things it is contained: and therfore de omnibus possessis, it is inference, Of all that a man hath, hee must pay tithes. [Page 25] De Si jus Scrip­tum [...]. Lessius. lib. 2. de Iur. & Iust. cap. 39. dub▪ 3. fructibus & quasi fructibus omnium [...]erum quae quodam modo nobis sunt frugiferae: of fruites and of each thing fruite-like, that bringeth in increase; Omniumquè negotiorum lucrosorum: Vnto your Priest, the manifest of your subjection it must be from all your affaires, whence yee have your gaine. Chrys [...]st in ver. 4. [...]. Out of the very fruites of his very la­bours these dues Abraham raised for his Mel­chizedec. Carnalium no­mine continen­tur omnia quae possidemus, ne (que) est [...] quare ex [...] [...] praebean­tur deci [...], & non ex aliis. Franc. Sylvius in praed. Aquinat. Neque est ratio: neither is there any reason since all that is yours, comes under things carnell, why of some of these you should pay tithes, and not of others. Of the trade then that any of you drive, thence it is to your Priest in this matter that your obedience ye must make good; of each one from each thing righteously got, thence Heavens quota pars. With Abra­ham he gives not tithes of all, who is conscious of any one thing to the keeping backe. There­fore, Si decimas non habes fructu [...]m [...]errenorum quod habet Agri­cola; quodcunque te pascit ingenium, Dei est; & inde decimas expetit [...] viv [...]; de militia, de negotio; de artificio redde decimas Augustin. Serm. 219. Tom. 10. Si decimas non habes fructuum terrenorum quod habet Agricola. If of fruites of the earth ye hand tithes as the Husbandman; yet quod cunque te pascit ingenium, whatsoere craft su­staines thee, inde decimas expetit, unde vivis; our tenths are to be demanded whence ye live: Courtship, Campe, Or Barre; Shop Or Plow; all in these are alike ingag'd. Sicut decima praediales debentur ex fructibus praediorum, ita personales ex [...] personarum; qui fructus sunt actiones & labores ipsius personae & l [...]cra illorum. Be then thy gaines [Page 26] from the earth, that is thy possession, or from the very labours of thy very person; if of thy Suarez. lib. 1. tract, 2. de Virtut. Religi. cap. 31. num. 7 Cum non minus fructus nostro­rum laborum sint a Deo quam fructus terrae, non minus decet ut ex illis Deum colamus quam existis. Ibid. ca. 32. num. 2. paines thou findest the fruites, thence with a tenth Melchizedec must be served; in these matters of your travaile tithes followes the successe; nor of what sort of calling the tithe­payer be, so a lawfull, upon that Religion does not stand, but to all that a man gets its dues it doth extend: for as of Abraham, so of each man else that which he hath obtained, it is titheable: even those minutula, things which in themselves are little worth, and seeme of no account; as Rue, Annise, Cumin, yet of these for tithe no omission, Mat. 23. 23. Vide dilegenti­us quomodo ser­mo Domini vult fieri quidem om­nimode quae ma­jora sunt Legis non tamen, o­muti & haec quae secundam literam desig­nantur. Quod si dicas, quia haec ad Pharisaeos dicebat, non ad discipulos: audi iterum ipsum dicentem ad discipulos. Nisi abun­daver [...] justitia vestra plusqu. &c. Quod ergo vult fieri a Phari [...]is multo magis & cum majore abundantia vult a Discipulis impleri, quod autem fieri a Discipu [...]is non vult, nec Pharisaeis imperat faciend [...]. Origen Hom. 11. in Num. Commendat Deas haec sacienda ubi ait Vae Vobis Scrib & Pharis. Cum ilico sub­jungit Hecoport. facere. Oporterigitur, & semper oportet quod Deus oportusse te­statur; neque parvi-pendendum suit, aut erit unquam, quod Deus vel furi fussit, vel factum, facientis devotione commendavit. E catalog. Doctris Tilleslie. An. 828. These ye ought not to leave undone. For though in his Licet singula in his videantur esse parva, & nullius aestimationis, tamen omnium cumulus magni aestimari debet, & necessarius vel valde commodus ad convenientem sustentationem Ministrorum. Rapinel de la Torre. [...]n praedicta Aquin. disput. 3. singula, of these each severall may seeme of little or no moment, yet omnium cumulus, in their heape and saile, they may amount to much: now that cannot but stead the Priest which to the owner is advanta­geous. It is a tenth then, and a tenth of all that is sub manu, which of the Priest is the portion. Gal. 6. 6. 7. Let him that is taught in the word, saith the A­postle, [Page 27] communicate to him that reacheth in all good things. Here is a Text for you of London: Men much addicted to him that teacheth, but nothing to the Priest, to Melchizedec; For you then; What we heare of you it is no good re­port; in the businesse that we are now about, it is too well knowne that ye deale double. Therefore (in the behalfe of the Curates of London, to keepe close to that taking device of the incomparable Selden, and withall to bring you to your duty) that he who teacheth may be provided for of sufficient living: we advise you that ye doe not deceive, and your selves be not deceived, for God is not mockt. For him then whom ye would have, your teacher; what for him that teacheth, ye are commanded to set aside, somewhat it is, [...], in all good things. Now as a Cum hac ver­ba audio, [...]: similis mini so­nus videtur at (que) illorum ad Heb. 7. [...]; ut conjectura sit, nec Illa levis [...] Apostolum ad illud Ge­nes. recté illam [...] insinuare qua usus est Abraham, fidei suae filiis per omnia ubi & quantum datur imitandus. Quid si autem sic? Praeceptum illud quod vel optime consalit [...], antiquandum non est. Ist [...]c autem quin sit sanctio de decimis dubium non est. Per eam namque vera est, & (si per vos liceat di­cere dicam) realis communio bonorum omnium, tum fractuum, tum fatuum, terrae, plantarum, animalium; vos ipsi apud vos reliquam inductionem contexite. Stipem ejus loco ponite, Capite censionem, taxationem aedium: multi errores; pars ce­latur, pars subducitur, aufim dicere [...] Lancelot. Epist. Winton. de Decimis inter opuscula posthuma pag. 147. Right Reverend of our owne hath it, this all of Saint Paul, in all good things; no other it doth insinuate, than the al of which we have hitherto treated; naught else but Abrahams all: it would that you of the City, as well as those of the Country should impart to him that [Page 28] teacheth in all goodthings, one part in tenne. For attend; as Christ in our Text must be honored, So are ye to communicate; now the tenth is that which he receives, and the tenth is that which ye of London ought to give. For otherwise than the Priest takes in all good things, should we al­low ye to contribute. We should make Saint Paul to the Galatians thwart and clash with Saint Paul to the Hebrewes: but, my beloved Londoners, no such matter; since the Text that's loose, is to be bound by the Text that's strict: what then in one place in all good things, he leaves unlimitted, that is to take quantity from the place that doth determine; the Scri­pture tith'd, is to be the rule to the Scripture which is unti [...]hed: and so, the part in our text Christs right being a tenth; it remaines in the behalfe of him; as Abraham, so yee Citizens to him that teacheth, ye should ensure your subjection in all good things of a tenth, by the communicating. Of tithes touching the extent thus stands the case: [...], in each kinde it ought to be a tenth part of all comming in. But here we rest not; all is not all, unlesse as Abrahams all it be de praecipuis, of all the most chiefe. Abrahams all, which for the quantity was the tenth; that too for the quality of all, it was the most principall.

[Page 29] II. [...]; the tenth of all than any of the other nine parts, was m [...]ch were Intensivè quoad Perso­nas. choyce: for this terme [...], Bish. Norw. pag 181. b 171. 194. Touching the divers modifi­cation of this word [...]. See this right worthy Author. pag. 163. 164. & 165. Bish. of Chi­chest treat. of tith. chap. 2. pag. 7. Graca vox [...] signi­ficat praecipua; qua five de sin­gibus, sive en spol [...]is Deo of­ferri solent. Estius in ver. 4. the Apostle useth to extend it to all ordinary tithes of en­crease; ^b and unto that eternall duty of paying tithes it will fetch in the best and principall of mens possessions. Hence then we urge; each one of this duty whiles he is in the perfor­mance, of each parcell that he offers unto a di­ligent survey: in these matters not to deale with God hand over head; but as for himselfe in e­very thing he would that which is most singular, so in point of tithe to be as studious; not to set apart that for him who receives with which him­selfe can not away; to the Priest no offering of that, which so it be gone, we care not much who hath it. Such dealings as these they ne're stood with the fidelity of Abraham. God who Neh. 9. 8. found his heart faithfull before him, for the choysenesse of that wherewith he ministred to his Priest, no doubt but he found him very Solicitous; to give that which did more excell right industrious. He who lov'd so much what was of little or no value for his Priest, a meete present he could nere thinke it: but what in honour to his Mel­chizedec he did performe, [...] no other from Abraham could proceed than of the chiefest even a tenth. Ye may then beleeve me, to pay his Saviour with his trash to his beleeving soule it was abhorrent; nay rather, his tenths though nere so precious, of what they [Page 30] should in his owne esteeme, did they not faile? Indeed, to give tithes of any thing, no matter what, so it be a tenth; it denotes a feare had to him who doth command, but of the Sonne not the feare: the Son-like feare, if this way a worke; for the sort 'tis dainty, it se­vers, and culs, and pickes, and weighes, and chooseth that which is most pleasing for him who hath its reverence, its love puts its God be­fore it selfe in each part of its substance. As then in all morall duties it fares with each agent, so with him who tithes it. Chrysost. Hom. 18. in Gen. [...]. Tithing aright hath a strong and most espe­ciall regard to the minde and purpose of him that offers; that hee doe it out of a willing and ready disposition, with all strength of affection: which neere so well appeares as when his sub­jection to him that lives savours of all his soule; as when his tenths shewes that for his Redee­mer, he thinkes nothing too good; when the tenth of every thing is better than that which he reserves for himselfe; and his owne profit is put behinde his dues to Religion; not ought more worth, and that no present for the Priest: in a word, when a man gives a bare tenth, he gives of his goods, but he gives himselfe whom his tenth gives up the best. Now whosoere doth thus, doth no more than to what he stands bound. Num. 18. 29 Out of all your gifts, optima & electa cuncta; ye shall offer, saith the Text, of all the best thereof. Gen. 4. 4. Mal. 1. 8. 13. 14 Iude 11. Righteous Abel, ex primogenitis [Page 31] & pinguissimis; unto the Lord hee-brought the firstlings of his flocke, and of the fat thereof. On this offering of Abels, will ye heare Saint Chry­sostome to descant? thus then he [...]. Chrysost. ut supra. [...]: unto the Lord meerely o his sheepe Abel did not bring: but What? [...], of the first of his flocke, he; [...] that is, [...], of those that were prize-worthy, of the delicate; [...]: and after that out of those firstlings which were choyse, againe did Abel select the choyser. Now did Abraham in his oblation come behinde the pious Abel? Non Anselm. Dion, Carth. Hug Card. Sal­mer. Gorcan. &c. in ver. 4. devilioribus, he, sed de praeci­puis ac melioribus dedit ei decimas. To give un­to Melchizedec the refuse of his store, it nere stood with Abrahams piety. He, whose Lord had long afore his heart, in his tenths unto him he could nere be heartlesse; but what he payd with a deale of care he did all; not set apart he, and of what not fore thinke; but what was of most esteeme he did first discerne, and then let it goe; with a busie eye bee over-lookt all; but naught his Priest he did assigne, but what for worth the rest did overtop. Abrahams tenths, they were [...], the richest of the spoyles, the most liking of his cattle, the purest of his gold, of his silver the most refin'd. For Gen. 13. 2. Abraham, as the letter hath it, was very rich in cattle, in silver, and in gold. Touching the matter then of this present duty how much it is? that it is decima a [Page 32] tenth; and too, a tenth of all, ye are not igno­rant: but as for the manner, how good it must be? the Apostle tels you that it must bee [...], the prime, something more surpassing in that kind any of the rest; this at least it must be: but whether? to put that to the question which indeed is out of question. As it is then,

Whether nothing so good? of all whether it should be the best; looke you to that? such as is your offering, such is your devotion; if ye faile not of so much as you are commanded, for you give a tenth; yet render not so good as ye are able: Mar. 22. 37. [...]; with all the heart, as ye should, doe ye love the Lord your God? If in what ye tithe, ye give Christ what is good, yet in that kinde keepe backe somewhat that is better, above all, is Christ then, is he preferr'd before all? Anselm. in ver. 4. Cui meliora, ille melior. That's better than God, for which is reserv'd a better thing; and whiles of your estates ye returne him the com­mon stuffe, no affection it denotes but what's com­mon; sleightly serv'd he, and as sleightly priz'd. In your tithes then the choysenesse of what you bring; What reverence ye bare him who receives, hence is the lively evidence: in religion cold and frozen, nay dead is that Soule, which could set out his gleanings, and withdraw his sheaves; make shew of the gudgeon, but to conveigh a­way the Salmon; that hee might gaine-say his timber would flatter you with the chips; when [Page 33] he should pay the pearle, doth very frankely set downe the pibble. But not so Abraham, of what he made up his tenths, of that he was curi­ous for the kinde; God was first in his soule, and too first in his possessions; still the best that a man hath, it is for his service, who hath the best of a man. naught too deare for God, if once in our better part, we are indear'd to him: Tithes then cannor but be de praecipuis, unlesse in our selves the High Priest be ende praecipuus. Thus did Abraham, and ye must no otherwise: his tenths they were of all, and of all the most choyse; your duty of no other stampe; of your encrease the tenth of all in each severall, and in each of all no other than the chiefest. Of [...]i [...]hes this the condition, when Abraham tith'd it to Melchize­dec; so much they were, and in such a manner to be deliver'd up: and in this matter at this day no change: for the old honorary, the old clame, since no Priest now, but the Priest of old; when your Priest than Abrahams Priest he is no other. Heb. 13. [...] ▪ Iesus Christ the same yesterday, and to day, and for ever: it was Gospel then, it is Gospel now, therefore the same tithes, since the very selfe same Priest; there being no other Priest, there needs no honor of a new Edition: So that your dutie's not a whit altered; his dignity being full as fresh, he as great as he was before. To him then even in these times by tithes the same subjection holds firme; in that in office he the same continues: that, which unto us and all [Page 34] that come after us brings downe the why insti­tutive; it is of tithes the why durative: for the awefull reverence, which by this tribute Abra­ham shewed to the greatnesse of the Priest; why at this day it must be observed, it is at this day of the Priest from the endurance. In the very way then of Abrahams payment, we come now to the reason for which tithes are to be continued; for touching your duty, wherefore in conscience to render these ye are obliged, and that we have authority upon the perill of your soules to command the fulfilling; in the text the ground, of the Priest is [...]: of your obey­ing and our enjoyning, the life it is the warrant; for, He who receiveth tithes, [...] Of him it is witnessed that he liveth: of the Priest the life, why tithes are now due it is the Quare; and of the three Quaeres as the last proposed comes to be considered [...], that he l [...]veth.

III, On [...]. Helives, and he lives a Priest, for under Quisest qui vivit? Ille fa­ctus est Sacer­dos in aternum secundum ordi­nem Melchize­dec [...]ypum ge­rentis Pontifi­cis nostri, qui se metipsum obtu­lit hostiam Deo placentem, non ex necessitate qualibet sed ex voluntate pro­priae potestatis: qui nihil morti debuit, ideirco pontificali sa­crificio sui cor­poris omnium abluit peccata. Ambros hic. Bish. Chichest. treat. of tithes. chap. 2. &. 3. this notion it is, that we are to present him to you; and in the kinde you wot of, why Abrahams duty to Abrahams Children it should descend; the grand quaere is; not in that sim­ply belives; but because he alwayes lives a Priest. What then is of notice most especiall, why tithes still are your debt; of his life it is the diversity of consideration: which is to be set before you either primitivè or dispensativè.

[Page 35] First primitive, ye are to behold it, as Christ, he who lives for your eternall profit, puts it into action; and so, this his life, being unto you the life of a Priest; hence it is that in the first rise unto him, from you tithes are due; [...], in that for you he liveth now a Priest.

Secondly, this his life is to be weighed dis­pensativè; as the Melchizedec's here below have the manageing of it, to discover what pretious fruites doe accrue unto you from this his life; it being a life for your spirituall good, wholely behoofefull: and this is the Quare why of the Gospel the now Priests, they of tithes are among you made the receivers; it is because the word which they bring, it is the Phil. 2. 16. word of life: for thus, [...]. &c. Of him it is witnessed that in them he liveth. What then in the first place warrants unto him Abrahams performance to be your ser­vice, it is in that

1. Primitivè and in se, in his owne personlie l [...]ves a Priest: and no meane motive this from all Christians for the pleaded-for subjection, if but duely thought on: when this Priest, [...], in that he lives; it is to pray, and Esay 53. 12: for the transgres­sors to make intercession. 1 Iohn 2: 1. If any man hath sinned, saith Saint Iohn, [...], Wee have an Advocate with the Father, Iesus Christ the righte­ous. For, Iere. 30. 21. Zach 1 12. Rom. 8. 34. 1 Tim. 2. 5. Apoc. 8. 4. who is this but hee who hath engaged his heart to approach unto the Lord? In respect then of him for the abidance of tithes, this the [Page 36] Quare: in that in himselfe a Priest he lives; e­ven now to be our spokesman, to pleade, and sue out our pardon, to reconcile and set us at one with him, whom our sinnes hath set at oddes. chap. 2. 17. [...]: It is for us that he is at this pre­sent, the mercifull and faithfull High Priest, in things pertaining to God: When none of us without this life that dares deale above; that can goe to God, and yet goe without Christ; who is it that can appeare an offender before his Iudge, and not provided of a satisfaction? would a release of his bonds, and neglect the life that payed the ransome; stands in neede of mercy, and yet Dan. 9. 17. for the Lords sake does not petition it? Behold then the life I set before you this day, and of the Priests clame, yeeld to the Iustice; hence in Abrahams way, ought ye not to apply your selves to Abrahams subjection? for as to Abraham, so to you he lives a Priest; this his life in your behalfe he wholely employes it; where he is, the manageing of your affaires al­together takes him up: On [...] that he liveth, as a good Priest should he abides our suitor, and that thither we may come whether he hath as­cended, for this he lives to request the Father. Prayers then hee doth offer up, and in [...]. Oecu­men. in ver. 25. this a Priest: but this is not all at which wee are to looke; [...], that he liveth and intercedes; but too, the sacrifice, we must regard, hic. ver. 25. which he did once when he offered up himselfe: since this also in se, as in himselfe he is a Priest, it is to be consi­dered. [Page 37] That then Esay 53. 5, 6. Iohn 1. 19. Tit. 2. 14. 1 Pet. 1. 18. 19 2 24. 1 Ioh. 1. 7. Gal. 3. 13. for our transgressions hee was wounded, and bruised for our iniquities; as ever, so now, Officium In­tercessionis & Redemptionis ita sunt conju [...] ­cta, ut dignita­tē, virtutem, se [...] efficaciam inter­cessionis Chri­sti ex meritis. Redemptionis pendere osten­dat Apostolm ad Heb. c. 7. &. 9, Chemnit. ex. am. Concil. Trident. de In. vocat. Sanct. p. 169. col. 1. intercessio nihil allud est quam Redemptionis applicatio, & continum quasi vigor [...] apud Deum con­cilians, &c. Mediatoris no­stri apud Deum Intercessio nist­tur ejusdem sa­tisfactione & merito: unde in Sacerdota [...]i Christi officio satisfactio, meritum & intercessio indivulso nexu conjun­guntur. Gerardi. loc. com. tom. 8 de Morte. § 385. 4, § 389. 5. this is that which makes him a powerfull Orator: when from the redemption that he wrought, is the life of his intercession; the strength of his interpleading, it is from the dignity of his merit; from his passion, of his prayers, is the prevalency. So then, for the point in hand, ye see upon what warrant we ground the urging; this homage of yours what now commands; but that in which consists your blisse eternall? from that which of the Go­spel is the very pith; ab Evangelii Evangelio, from the life of a Saviour, hence the now Qua­re: his Priestly being is the why at your hands this service why now he must receive; from a perpetuall benefit, it is that the bond is perpetuall when for us it is inse, [...], that a Priest be li­veth in himselfe: for our sakes, it is that the Dei­ty is still solicited; to appease the wrath that we have provokt, this the cause that before ju­stice eye his precious sufferings are still set; that the remembrance of his fore-past Chastise­ment this Priest renues, tis to effect our peace; and now powres out the desires of his soule for that onely which wee all desire. Yet further; that which addes to the worth of this his exe­cuting his Priestly office; and so, unto you makes the enforcement the more strong; it is [Page 38] [...] that now he lives a Priest enthron'd: for, chap. 9. 24. [...]: into heaven it selfe he is entred now to appeare in the presence of God for us. Therefore, all his doings ye are so to construe them, as of his infinite glory they sute with the present condition: weighwell ye should of the now Priest, the now state; an all­glorious life it is of an all glorious Priest. Christs then Ʋnigenito fi­lio pro homine interpellare, est apud coateruum Patrem seip sum hominemdemon­strare; et (que) pro humana natura rogasse est ean dem naturam in Divinitatis suae celsitudine sus­cepisse. Gregor. magn. Moral. lib. 22. cap. 13. Illa interpellatic Christ. Docto­rum omnium vera assertione, non summissa est postulatio, sed ejus passionla quae semel susce­pta, semel pro nobis in sacrifi­cium oblata est, aeterna comme­moratio, &c. Rupertus de divinis officiis lib 9 cap. 3. Vide Estium hic in ver. 25. pro humanâ naturâ rogasse; at this day his mediating for us, no other it is than in the statelinesse of his Divinity his taking to him our nature; and thus, in his owne Person having assum'd it, in our behalfe what he will he ob­taines of this by the presenting; all things then to him are granted, not from the submissenesse of his desire, but upon the knowledge of his desert; as a supplyant he does not now crave, but as a conquerour he procures. What I say ye may beleeve, when Chap 8 1. we have such an High Priest, who is set, [...]: on the right hand of the throne of the Majesty in the heavens. To his clame then unto the debt we preach for, ought ye not to have regard? when this Priest though he liveth so Phil 2. 9. highly exalted; yet in naught fallen from his office; but the Priests worke, it is still his Estius ut ante. Non otiosum gerit Christus sacerdotium: from the businesse due to the Priesthood, though he be in heaven he is not discharged; but for your heale it is that even there, he abides a Priest all-sufficient: since, Hiever. 25. He is able to save, [...], to the uttermost [Page 39] them that come unto God by him, seeing hee ever li­veth to make intercession for them. The remission then of your sinnes; unto a better hope, the ac­ceptance of your persons; for your time of be­ing here, your Priests plighting of his word for your upright abearing; upon his owne backe his taking of your load; his fulfilling whatso­ere you faile in; of his now being the now ma­jesty: in a word, all that the Gospell reveales touching this Priest, all serves but to make the continuing Quare the more weighty; that yee may be the more easily induced by [...]ithes to evi­dence your submission. Thus, to the Sonnes he that lives being the same Priest that he was to the Father, Abrahams dues, that they should be your debt is it any more than right? Tertul. lib. 4. contra Marci­on. cap. 9. Chri­stus Iesus Catholicus Pa [...]ris Sacerdos. He being of his Father the Catholique Priest, is there any reason that he should be denyed a Videtur totam tribum Levi con­ferre cum Mel­chizedec in hunc modum. Cum Levitis Deus concesserit jus exigendi deci­mas, Israelitis omnibus eos praefecit, licét en eodem essent omnes progeniti. Atqui Abraham qui omnium est Pa­ter Sacerdoti alienigenae decimas solvit; ergo omnes Abrahae posteri huic Sacerd [...]i sunt subjecti. Ita jus illud reliquit quod in fratres delatum est, in Levitis. Sed Mel­chizeder, sine exceptione Deus in omnes praesecit. Salmeron in ver. 5. Causam non reddit Apostolus, ac si decimas ideo Sacerdotes accipiunt, quod sint ex Filiis Levi, sed totam illam tribum consert cum Melchizedes in hunc modum Cum Levitis Deus concesserit jus exigendi decimas a Populo ita Israelitis eos praefecit om­nibus, & si ex eodem Parente essent omnes simul progeniti. Atqui Abraham qui omnium Pater est Sacerdoti Alienigenaesolvit decimas; ergo huic Sacerdot; om­nes poste [...]i Abraha sunt subjecti. Ita jus Leviticum particulare suit in reliquos fra­tres; sed Melchizedec sine enceptione summoloco statuitur ut sibi subjiciat omnes Calvinuss. ibid. Catholique subjection? according to that he receives, of all is it not necessary that there be rendred to him one and the same obedience? since as for A­braham [Page 40] so for all, [...]: Of him it is witnessed that a Priest he liveth: from him quà Priest, there flowing an universall good, unto him ought there not to be returned a duty uni­versall? Of tithes for the permanency in this manner stands the Quare, in regard now of the right primitive: in se, he who receives, as he is in himselfe if beheld; ye finde unto you [...], that he liveth still a Priest: and therefore for this cause it is by tithes your allegeance unto him ye ought to make apparent. But yet, in the spring head and ascent upmost, though his they are: yet as he lives otherwise, than in himselfe a Priest, so too, for the lasting of tithes, an other sort of right, his life it doth produce, a right de­rivative; when

2. Dispensativè; in a second way wee told you, that in those he lives to whom of this his life he hath committed the dispensing. Thus wee are fallen upon the point wherein wee are to discover how to tithes the now Priests of the Go­spell they lay clame: when tithes not onely pri­marily as they are owned; but too, Secundarily they are to be treated on as they are assigned: indeed it is in heaven that the receipt is ratifi'd, though the payment nere were but upon the earth; ye give here to the hand, what's there due to the body. Now then, to come to those to whom tithes sub Evangelio are to be deliver'd: of these touching the endurance to handle the [Page 41] Quare as it concernes us. The reason why also tithes are our dues, for these in a surer way we cannot lay the ground, than in the Text upon the [...]: since to the now Melchizedec's, of the Priest, of Christ here [...], of all their labors it is the life: that which makes us bring Rom. 10. 15. glad tidings of good things unto you, is it not in that with this life we come fraught? for 2 Cor. 2. 16. [...]: of life unto life we are the Savour; and our now charge Act. 5. 20. it is to stand and speake to the people [...]: all the words of this life. Hence then it is that we receive tithes, since of his life, the saving benefits effectually to impart we are enabled: for their Worke sake here below to the Melchizedecs, of the Gospell the now Priests, Rom. 15. 16. whose it is [...], to them this honour, hence it is that they have it warranted; the Priest lives in them to com­municate his life; and of his living Priest-hood these sacred annexa in them he receives. But that we may take the whole Scripture which con­cernes this matter along with us; it doth well be seeme us in the old way to set our footing: and so, it is our duty to set before you of Melchi­zedec and of Aaron the Quare; that from their why for ou [...] constant receit of tithes, we also may fetch our Why: which may so be done, and yet of the Priest from the life we not all together turne aside. What then first of

1. Melchizedec was the Quare; that which [Page 42] was the reason wherefore of this standing tribute, he was daigned the honour; the cause was a be­nedicendo: from the blessing, which on Abra­ham he did conferre. Melchizedec hic. ver. 1. 2. blessed him saith the Text, to whom also Abraham gave a tenth part of all. Now then, marke; if Melchizedec of the Patriarch upon his Quaero de ju­r [...], quo jure? non sacrificii, nullum enim ob­tulit. Benedicti­onis ergo. Coha­rent enim iste, Benedixit Mel­chisedec, deci­mas pendit A­braham. I am assumo. Melch. benedicenti de­bentur decimae. Idem jus sub Christo manet. Qui id constare potest? ex ver. 12. ad 7. Heb. Non sit [...]. Ius non trans­fertur nisi tran­slato sacerdotia. Atqui idem Christi sacerdo­tium & Mel­chizedec (pro quo si opus est Deus ipse jus jurandum interponet) Ps [...]l 110. Ergo idem sub utroque jus. Christo igitur debentur, in quo, & a quo, & per quem omnes benedicti sumus benedictus ipse in secula. Quas aequum est ut illi Christi nomine percipiant, qui Christi nomine nobis benedicunt, &c. Manet ergo sub Ch isto decima [...]um jus. Episc. Winton. de decimis pag. 143. &. 144. blessing did receive tithes? in his way in the behalfe of us for the same debt is there not the same cause? since as he to Abraham, so we to all that are of Abra­ham doe impart the blessing; Gen. 14 19. even the blessing of the most high God Possessour of heaven and earth. This blessing we dispence; which is no other in the richnesse of it, than the life of him, of whom in the text it is witnessed, &c. For the Quare then, why unto us of Melchizedec tithes the en­durance; there being from us naught now but the same blessing, what should be to us, if not the same subjection? when whose at this day is the very office, is not theirs too, the very rights, tithes? for Melchizedec blest, and Tanquam sacerdos & Propheta ordinarius benedixit illi. quo nomine etiam Ab [...]a. illi decimas ex omn bus im­pertitus est, & ille ab co non dubitavit accipere tanquam fretus autoritate Dei, & ex ea rite perfungens Sacerdotis officio. Iunius lib. 3. Paral. in hoc cap. eo nomine, of a tenth part of all he was made partaker. To the same purpose then that by Abraham these dues were given to his Priest; the same end in your rendring of tithes it ought to be obser­ved: [Page 43] now to him the tenth it was assigned to set out hom great a Priest he was. And for our parts, since we are to you, 2 Cor. 5. 20. [...]. in stead of him that liveth; and naught doe, but [...]. 10. [...], in the person of Christ what we doe; and if any where received, Gal. 4. 14. Luk. 10. 16. as Iesus Christ we are to be received; and since, Obad. 21. Servatores sumus, we are the Saviours that come up on mount Sion: this be­ing considered; as tithes did from Abraham to Melchizedec, so from you being payed; are they not to demonstrate of our Callings excel­lency, your dreading approvement? In respect then of each particular duty, our high function en­joynes, these are to ensure your obedience unto us, who have Heb. 13. 17. the rule over you. To this tithes serve, that to the world they may declare, what great men they are, who now are Evangelicall Priests; in that the honour which for himselfe Priest-Christ commands, to us he vouchsafes, his tenths, In token then of your submission to our authority, of all encrease, of all your substance the best in tithes is to be imparted: when Mel­chizedecs superiority doth follow the charge of Melchizedec; the life which in the blessing of Melchizedec, was the very creame, the life of the Priest, this is the blessing we bring: with the Bread and with the Wine; with the Body and with the Blood: with an [...], and a [...], we come. From Melchizodec then unto us for the continuance of tithes we inferre the Quar [...]: being enjoyned his taske, this the why in dis

[Page 46] Even so hath the Lord ordained that they should live who Preach the Gospell. Oecumen [...]n 1 Cor. 9. 13. Bish. Chich. treat. of tith. chap. 1. pag. 3. chap. 4 pag. 23 [...]. In matter of maintenance the Apostle does not bring in, any new, strange, unheard of thing, he innovates nothing at all; with a new egge of his owne addling hee does not present the Corinthians: but the old practise upon for­mer precept to be continued that it is ordain'd this he preacheth. The power that he had 1 Cor. 9. 4. to eate and to drinke, it was [...], Even so, as that of Levies, who hic. ver. 5. to take tithes had a commande­ment. Touching those then who sub evange­lio officiate for him, Of whom it is witnessed that &c. Aarons portion why their pay ye have the Quare; the stile of the now Law warrants it to be according to the Law afore; [...] to be no other than even so. Thus looke which way you please; to the subjection due to Melchizedec, or to the maintenance owed to Aaron; to hoc fac, or to Crede hoc; to the Rom. 3. 27. Law of Faith, or to the Law of workes; to the rule by which ye are ju­stifyed, or to the line by which ye are sanctifye; of these take which ye will; and of the Priests life the now dispensers, of these rents how they authorized to be the takers up, ye will easily dis­cerne. Or, if either of these plea's the now Priests should let goe; yet in the Text a hold they have impregnable; when out of all danger of assault is: [...], of the Priest the life: Of a right then unto these dues, 1 Cor. 4. 1. [...], [Page 47] those who unto you are the stewards of the myste­ries of God; of a title unto tenths, these they can nere faile, unlesse our Text faile: keepe then to this, and keepe up tithes: when this assures you of an [...] there, where tithes are ever to be received; for [...] there, in the Priesthood of the Gospell, [...]. There he receiveth them, of whom it is witnessed that he liveth. And here, to our discourse a period it might be put; but that other things are yet behind need­full to be observed, As first,

1. All this while, by the Text what's received, and whats payed, it is but tithes, than a tenth, 'tis no more. Therefore, as if this portion were too exceeding; or that, in the requiring of these we went beyond our commission, that ye may not repine, or what we write with a head hung downe entertaine: we are further to acquaint you, and as the troth is deliver it; that to the

Now Priests of the Gospell, Populus novae legis ad majora obligatur Mi­nistris Dei quā Populus vet. &c Si dignitas Mi­nistrorum atten­datur plus ila debetur quam Ministris Le­gis. Cajetanus in praedict. A­quinat. solut. ad dub. secundum Populus Christi­anus accepit a Christo majora beneficia quam Israelitae, ideo­que ad plura Deo obligatur, Sylv. ibi. Con­clus. 4 rat. 2. tithes to be the least of that which justly they may clame; but a very pittance of that greater summe in which ye all stand engaged. Indeed if we looke at Scrip­tum est, and jus strictum in respect of a part de­termined; than a meere, a bare tenth, no more can be chaleng'd: but if the worth of that we bring were it possible to value it; how little then of that great deale ye owe would a tenth prov? for consider, thus much, tithes, the Christians gave [Page 48] who were afore the Law; and those who were under the Law payed tithes, all which had the Priest that lives in a promise onely, and in a si­gure; so much as this they imparted, and all up­on the beleife that he was to come: now that he is come, and Rom. 8. 32. in giving of himselfe hath freely gi­ven all things unto us: to be return'd than the wonted tenth whether there be no more? judge ye. In this matter to your selves I doe ap­peale: does not Nature teach, that the better ye are used, the deeper ye are obliged; and such as is the fare, such should be the pay; and that a more abounding crop, should follow a more plenteous sowing; and that we should receive in, ac­cording to that we have laid out? Bethinke your selves; in the brest within, have ye not a thing that to this beares witnesse? But to keepe to Scripture: for the legall Priests then, if first fruits and tithes, and what not were due to those, whose Heb. 9. 10. Service stood in ordinances that were carnall; and all that they did, tended no further than 13. [...], to the purifying of the flesh? if of such the Ministery had so ample an endow­ment? then to him 14. whose blood from dead workes is able to purge the conscience, that ye may serve the living God: to him, I say, in his now Priests, can a tenth be a taxe so intolerable? [...]. Chrysost. Hom. 4. in Ephes. Si is qui dat dim dium [...] operatur, quanti erit is qui ne decimam quid [...]m praebet. E catalogo Anno. 544. [...] [Page 49] [...]. If under the Old Testament such doings there were as these, then much more should there not be under the New? This quantity of Levies order, to set out the excellenty it was apppointed, whose Worke was but the 2 Cor 3 7, 8, ministration of death; and to those of our rule, whose is the ministration of the spirit, to us than a tenth shall there be due no more? Our Priesthood then as it is Levitis jus decimarum. At ministerinm no­strum ut est na­tura praestan [...] dignitate emi­nentius, ita usu fructuosius. Et plura & majora Populus noster a nobis commo­da percipit; de­bentitaque ma­jora rotio sia­tion dictat. Quis pudor est Christianos qui debent majora non solvere pa­via? Vberiores fructus recipere possimus si ratio audiatur, tenni­or [...]s non possu­mus. Episc. Win­ton de deci. pag 155. Natura praestanti­us, dignitate eminentius, ita usu fructuosius. As in its nature that of Aarons it doth farre surmount, and in its exercise being farre more fruitfull, and in that we of the Gospell come loaded to our people with better commodities, and farre more precious than those of the Law: this being so, in your offering to us, your reverence how should it exceed that of Israel; how outstrip that? Quis pudor est Christianos qui debent majora, non solvere paria? Oh the fhame! that Christians who owe more, should nere be found to returne so much. What shall we say? Did not the Scribes and Pharisees pay tithes of all that they possest? Now Mat. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharises:—from What followes God defend; but except your righteousnesse, &c. [...] ye shall in no case enter into the Kingdome of Heaven. Deceive not your selves; of these miscreants the righteous­nesse how doth yours Quomodo a­bandat justitia nostra plusquā Scribarum & Pharisaorum? fi illi de fructi­bus terrae suae gustare non au­dent priusquam Sacerdotibus primitias off [...] ­ranrant, & Leviti [...] decimae separentur: & ego nihil borum saciens fructibus terrae ita abutar ut Sacerdos▪ nesciat, Levites ignoret, divinum altare non Sentiat Origen Hom. 11 in Numer. exceed? if in that ye are [Page 50] ever peccant wherein they were never guilty? Exime aliquā partem reddi­tuum [...], decimas vis? decimas excipe; q [...]anquam pa­rum sit. Dictum est enim quia Pha [...]s [...]i deci­ma [...] dabant, &c. Et quid ait Do­minus? Nisi a­bundaverit, &c Et ille super quem debet a­bundare justitia tua decimas dat, tu autem [...]ec mille [...]imam das. Quomodo superabis eum, cui non aequa­ris? August. in Psal. 146. tom. 8. Qnomodo superabis eum, cui non aequaris? In this duty if these yee doe not aequall, that ye goe beyond such when will be the time that it may be found? Of the Scribes and Pharises ye are yet to learne; these though too bad, yet to teach you truely to [...] it wondrous and Suffici­ent: of your profession is not this the blot; that to Scribes and Pharises ye should be to go to Schoole? Now then, if it be tithe, and more than a Tithe to which the now Priests have now right,

2. What warrant then for that unwarrantable competency that every where is in practice? or what conscience will allow you to abide by a mouldy custome fetcht from time out of minde? or for your teacher to thinke that right meete which comes from the raw discretion of an upstart Ve­stry? or what ground is there for a Iudg. 17. 10. Be unto me a Father and a Priest, and I will give unto thee ten shekels of silver by the yeare, &c. Ezek. 18. 2. Have not our Fathers eaten sowre grapes; and the childrens teeth are they not set on edge? As if the now Priests were the accursed progeny of unhappy Eli. 1 Sam. 2. 36. Doe they not come and crouch for a piece of sil­ver? and for their putting into one of the Priests offices; for the most part is it not the end, Vt panis frustum, that they may eate a piece of bread? when tithes which were ever due, they are now no where paid. 'Tis in the text a Priest & [Page 51] tithes; of the blessing upon Abrahams recei­ving, of these is Abrahams rendring. To the goodwill then of the many no referring of the Priest for that which must sustaine him; and up­on the hearing of the man, no giving according­ly as you like him; and amend his pay, thereafter as he mends his Preaching; for if in your wife­domes he chance to improve his talant, per­haps he shall be considered for it: or if for his bigger preferment he can hire out himselfe for more, then to trucke it with him for his longer tarriance: as if, He who lives should not all this while receive tithes? or for those who of his Gospell are the setters forth he had no way provi­ded; onely their allowance he hath so left it, that nothing's theirs but what it pleaseth you to give. Now is this the honour that ye doe your Priest? Zach. 11. 13. Thirty pieces of silver, a goodly price that I was prized at of them: ye know full well of whom tis said. In the name of God then, from the beginning of the World to this praesent time, and ever after; from the bond of tithes have ye had a generall acquittance? that concerning the wor­ship due unto your Priest, ye are so sapinely neg­ligent? It is witnessed that he liveth? and here on Earth must he be so abased; that those who negotiate for him must stand to your good liking for what they have? naught receive, but what wherewith to part ye thinke fit? was this the awefull regard that Abraham bore to his Mel­chizedec? that ye should handle your 1 Cor. 4. 15. Instru­ctours [Page 52] in Christ, as ye doe those who have the charge of your bounds? the man now in the Stable, and him in the Church betweene one and other is there any difference? for what must keepe them, both alike doe they not rely onely upon that which your owne inventions have ima­gined behoovefull? the Kitchin and the Pulpit doe they not Worke as you and they, thereafter as ye have agreed? As if tithes had nothing to doe with conscience; nor God ere call to a rec­koning, of this Sacred Revenue for the vile unhal­lowing. So long then as ye heare of a tenth, and of one who lives tithes to receive, so long as ye have tidings; so long know it is not left to you to dispose of the Priesthoods dues according as you last: but that it is yours first to quit you of your debt, and then to talke of your gratui­ty; till ye have perform'd your bounden duty, let alone your benevolence: if what ye owe, yee faile to pay, with a largesse of the n'one comming to d' of God, nere dreame; nere build upon a piece of selfewilled charity, till in what justice would ye have satisfied your Priest, in his tithes. Indeed a freewill offering it may not be denyed, that to the now Priests it is due: and over and above your tenths that much more ye owe, we grant it to you: for, Except your righ­teousnesse exceed, &c. We confesse too, that the overplus which to render ye are enjoyned, in re­spect of a fixt, a set part, in this ye are left to your owne liberty; as a tenth; so more than a tenth [Page 53] is necessary upon praecept; but than a tenth how much more ye ought to give? In regard of you this is the matter onely arbitrary; to your owne power, ye are to be refer'd to define of that which must exceed; free in this ye are at your owne choyse for the muchity to offer to your Priest. Seriously but weigh this, and will ye not finde it damnable and deadly to your Soules; when to the prejudice of tithes, to carve as ye list to your Melchizedec ye nere feare to presume? For whiles by contributing lesse than a tenth, of your debt ye fancy the discharging: what doe ye but run more upon the score, and make your burthen the more grievous? In diminishing the Summe, ye adde to your disobedience; and eternally undoe your selves in impoverishing the Priest. To draw to an end; on your parts, what then remaines now, but to the

3. Priest, Iudeorum i­mitemur e [...]or­dia, ut Sacerdo­tibus & Levl­tis bonorem de­bitum defera­mus?. Hierom. in cap. 3. Malac. tom. 6. ut honorem debitum defera­tis? naught but of your faithfull service this humble tender; that in paying of tithes, as tithes require ye make good your subjection; it is true, with a great deale of goods ye must part; but too ye must doe it with a great deale of submission: because ye enrich the man, by no meanes your selves exalt. The Priest fares well, and indeed must: [...]. &c. [...]. Chrys. in 1 Cor. 9. Homil. 22. yet for the fliece never a whit beholding to the Sheepe; because of the Parish sustained, he is not therefore brought under of the meanes ye have it is that he lives, but not of you; at the [Page 54] peoples hands it is that he doth receive, yet on the people it is not that he doth depend; but one­ly thence his livelihood, whence his Office. Oecumen. ibidem. [...]. For the worke of the Gospell it is that he is appointed; and too, not of those he teacheth, but that he live of the Gospell it is ordain'd. Ambros. Ipsa naturalis ratio hoc habet, ut quis inde vivat ubi laborat. This of nature 'tis the dictate, that of each one thence be the support, whence is the ground of his employ­ment. Ye give then, and ye give to him; yet what he receives, 'tis that which of you the Gospell clames; the duty which ye owe him, 'tis for the service which he doth it. Hence of the Priest your obeying; by your substance his sub­sisting doth not make you his Good Masters; but in what he takes, in that ye declare your selves debtors. In the behalfe then of the Priest that ye are put to charges. Non Fecit (D Paulus) securit castum Evang­listam (sc. Ti­motheum) &c. ut intelligeret quod necessari­um sibi sume bat ab tis, quibus tanquam pro­vincialibus mi­litabat, & quos tanquam vi [...]e­ [...]m calturà ex­creebat, vel tan­quam gregem pascebat, non esse mendicita­tem sed potesta­tem. Augustin. lib d [...]opere Monachorum cap. 15. tom. 3. est mendicitas, sed potestas. In this ye relieve not his penury, but beare witnesse to his authority; in so doing, ye doe not helpe his wants, but yeild to his power. It would be his sinne then to crave, that which of right he may command; and in you a foule fauli to expect his asking, when 'tis your duty to deliver up. For so long as your tithes yee doe with hold, so long of your Priest from the dignity ye doe withdraw; ye lessen his reverence, in denying his maintenance; and make him lit­tle, in keeping from him tithes which should make him great; whiles ye defraud him of his [Page 55] portion, ye avile his function; ye Malac. 3. 8. rob and steale from God, in depriving him of his goods. It is high time then to betake you to your charge, and of this debt in the performance, as it would thereafter to demeane your selves: Ever remem­bring that this way whiles ye advance your Re­ligion, your obedience thereunto ye doe but a­new testifie, and that all is for the honour of your Priest, when this part ye doe so devoutly dedi­cate; to make apparent his praeeminence over you, to this it is that tithes they were alotted: for that which made Melchizedez greater than Abraham, was it not tithes? To shut up all: I onely exhort you of these to the payment; ye have a Priest who lives to receive, and whom may ye better follow than him whom yee have for your Father. Abraham, he paide tithes of all, and the best of all in honour to his Melchize­dec: now, Iohn 8. 39. If ye were Abrahams children, ye would doe the workes of Abraham: what he per­formed that of you it is required. Therefore, Ambros. Fer. 3. post Domin. prim Quadrag. tom. 5. Quicunque recognoscit in se quod fidellter non de­derit decimas suas. This of Saint Ambrose 'tis wholesome counsaile. Whosoever among you doth acknowledge that in matter of tithe he nere dealt faithfully: modo emendet quod mi­nus fecit: now, let him now amend that of which afore he fell so short. Quid est fideliter dare decimas: to give tithes faithfully wherein doth it consist? nisi ut, nec minus nec pejus ali­quando Deo offerat. But that to God of whatso­ere [Page 56] ye have, ye offer neither worse nor lesse. Abrahami actio, est nostra institutio, Abra­hams action, tis our instruction.