vse them soberly and without excesse if they get keep them without the detriment iniury of others specially if they goe one degree farther I meane if they bestow some small contemptible portion to some charitable vses they haue discharged their dutie to the vttermost and God requireth no more at their hands But indeed wee must know yet farther That as wee cannot honour God rightly vnlesse both our bodies soules bee imployed sometimes meerely in his seruice and as wee cannot with our bodies and soules religiously duly serue God vnlesse some part of our times as the seauenth day bee taken cleane away from our wordly busines vses and imployed wholly in his so wee doo not and cannot truely and throughly honour him vnles wee giue vnto him likewise a part of our substance For are not our goods his aswell as our daies and as our selues why should wee not then honour him with a speciall part of the one as well as of the other And vnles with part thereof we acknowledge his supreame Dominion by whose beneuolence wee haue the whole how doo wee giue honour to whom honour belongeth or how hath God the things that are Gods I would know what nation in the world did euer honour God and did not thinke it a point of their duetie to doo him honour with their goods So that this we may blodly set downe as a principle cleare in nature an axiome which ought not to bee called in question a truth manifest infallible That men are eternallie bound to honour God with their substance in token of thankefull acknowledgement that all they haue is from him To honour him I say with their worldly goods not onely by spending them in lawfull maner by vsing them without offence in the world but also by alienating from themselues some reasonable part or portion thereof and by offering vp the same to him as a signe that they gladly confesse his sole and singular Dominion ouer all as a dutie which all men are bound vnto and a part of that very worship of God which as the Law of God and nature it selfe requireth so wee are the rather to thinke all men no lesse strictly bound therevnto then to any other naturall dutie inasmuch as the hearts of men doo so cleaâ—e to these earthly things so much admire them for the sway they haue in the world impute them so generally either to nature or chance so little thinke vpon the grace and prouidence from which they come That vnles by a kinde of continual tribute men be inured to acknowledge Gods Dominion it may bee doubted that in short time men would learne to forget whose tenants they are and imagine that the worlds is their owne absolute free and independant inheritance Thus it appeareth by the Testimonie of God himselfe and of godly men from time to time that as God out of the whole masse of mankind hath reserued to himselfe some whom he calleth his elect out of the habitations of the sâ—nnes of men their earthly buildings some which he calls his temple his house of times seasons some his Sabbaths his solemne feasts of seruants attendants some his Priests ministers So likewise of the goods wealth that meÌ„ enioy vpoÌ„ the earth soe portioÌ„ vnto himself viz. his Tithes oblations as his proper right portion and inheritance That God ought to haue some parte of our goods sanctified and offered vnto him wil happely be soone graunted of the most part to be but necessary iust reasonable But may it be possible to shew any reason or cause why God should vouchsafe to make choise of the tenth part rather theÌ„ soe other either greter or lesser The maine surest reason of al is his will against which he hauing once reuealed that his will is to reserue the tenth part as his owne who may dispute He is not bound alwaies to giue vs a reason of his will which wee know cannot but be iust and wise what euer it be Of daies and times why he hath sanctified to himselfe the seuenth day we haue the reason and cause euidently taught vs viz. because on that day herested froÌ„ al his work which he had created GeÌ„ 2. 3. Exo. 20 therfore it behoued that day not the 6. or 8. or any other to be celebrated If we haue not y â— like for our goods yet that it is no lesse reasonable and iust we may not doubt 2 And reason it selfe must needes teach vs that it is no reason if we must giue to God some part of our goods that it should bee any contemptible portion as if it were fit to honor God as we relieue the poore of the parish With some cold beneuolence and therfore that Centesima an hundreth or which is worse though oft practised Millesima the thousandth parte of our goods were enough for him We shame to bring vnto a Noble man a prince a king any other then some royall and notable present the best and goodliest we can get such as may wel beseeme vs to giue and him to receiue such as may argue our affection toward him and procure win his liking toward vs. How much more then being to come into the presence of God and to offer to him of our goods should both reason and religion mooue vs to the end it may be the better accepted to offer to him no beggarly nor niggardly parte but such as may shew a thankfull hearte and liberall mind nor of the worst and scruffe but of the fattest fayrest and best of our goods according as God did by expresse law require of his people Leuit. 22. 19. Deut. 15. 21. 17. 1. Exech 43. 22. and being not performed did in them sharpely reprooue as yee may read Mal. 1. 8. Wherefore seeing reason teacheth this it cannot but conclude withall That must be a tenth or thereabout 3 But the likeliest reason that I can coniecture is the end speciall vse whereunto God assigned intended to depute this his portion which is as after I shall shew at large the maintenance of his ministers for whom it seemeth he accounted the tenth to be a portion so coÌ„petent as by which ordinarily together with his offerings they might in some sufficient and fit measure be able liue which they could not do vpon a lesse as the 15. or 20. parte And this reason I thinke the whole world in manner heathen Iewish christian hath in all ages as if not obeying at least yet imitating God approued respected in condiscending to yeeld as a portion to that vse so competent that any other more coÌ„petent it were not possible for the wit of man to deuise that parte to the maintenance of the priests and Ministers of God and his Church The farther froÌ„ reason religion I wil not say this present age which dissenting froÌ„ the iudgement of God of ancient best Christians besides Iewes and heathen account the hundredth yea many
of the Tithes hauing for many ages past consecrated them vnto God Whereby it commeth to passe That howsoeuer at the first Tithes might probably haue seemed mens owne and men haue had some colour to vse them as they saw good yet now beeing made Gods by dedication beeing giuen vp and yeelded vnto him for the seruice of the Church they are become his proper inheritance And therefore can not now without open iniury to God and his Church without transgression of his Law bee alienated from God taken from his Church and put againe to common vse Hee I say hauing thus long time beene in such sorte inuested with the possession of them it is now altogether vaine and superfluous to enquire wether they bee a matter of diuine right Thus Quodammodò after a sort in this sense and in these respectes the point controuerted is graunted But because this concession doth not satisfie the question it selfe let vs examine the other sense also Now searching the scriptures for this matter Gen. 14. 28. wee shall finde that Tithes were payd by holy and godly men as by Abraham and Iacob before euer there was any law written in the time of Nature WheÌ„ce wee may not obscurely gather I thinke That to paie the Tenth is a parte of the morall law a dutie which God from the beginning required of man as His sacred Right For those holy Pâ—triarkes no doubt did nothing in that point but what it was all mens dutie to performe and are set foorth as examples and Presidents in whom wee are to see what other godly men of those auncient ages and former times did accustome And herein I am the more confirmed for that in prophane histories I doo finde That the very heathen of those elder yeares the time of Nature vsed almost euery where to pay the very same portion The tenth vnto their imagined Gods Some to Iupiter as the Persians some to Hercules or Apollo as the Romanes and Grecians the Sabees and Aethiopians to the sundrie gods which their countries worshipped And in a word as Festus an auncient Storie-writer doth report generally decimam quaeque veteres dijs suis offerebant All nations of former times offered to their gods the tenth For how could it be that all people euen those that knew not the true God yet should herein consent with the true worshippers but that either by the light of nature or by auncient tradition receiued euen from Noah and other Patriarks they had learned that The tenth was Gods part If any will obiect that the heathen did it by instigation of their gods diuels indeed for such a thing doth a certaine Chronographer of those times relate as opening the reason how that custome Vouere decimam Herculi To vow and pay the tenth to Hercules tooke his beginning saying that Hercules a diuell appearing in such a likenesse being on a time friendly entertained by Potitius and Pinarius promised a happy life and increase of wealth to all such as should offer to him the tenth of all their goods This is so farre from ouerthrowing that which I infer that it helps not a little to the proofe thereof For why else should it be that the diuell should claime precisely that part but because being an enemy to God and desirous as enuious of his honour and as the Ape and imitator of God to transfer vnto himselfe Gods worship and to rob him of his glory and due euery way as in sacrifices and oblations so in tenthes likewise he did assume and vendicate this part of Gods worship as if not God but he had beene the maker and owner of the world and giuer of prosperitie and riches vnto men vpon earth The story of Iacobs payment of tythes carieth a greater shew of repugnancy because it reporteth that he paide them vpon a vowe Gen. 28. 20. saying If God will bee with mee in this iournie which I goe and will giue me bread to eate and clothes to put on so that I come againe vnto my fathers house in peace then shall the Lord be my God and this stone which I haue now set vp as a pillar shall bee Gods house and of all that thou O God shalt giue me I will giue the tenth vnto thee Whereupon it is obiected by some that Iacob paide them not as a morall duetie but as a vow But that is easily aunswered First that Iacob had a respect to the couenant made with Abraham namely I will bee thy God and of thy seede Gen. 17. 7. By vertue of which hee was bound to shew himselfe thankefull as Gods seruant by outward seruice whereof tithes were a part and secondly seeing it is manifest by manifold examples practise of godly men that it is no new thing nor vnusuall with the godly by vowing to binde themselues to doe that which by the law of God and former duetie they are bound to performe so to stirre vp their owne slacknesse and enkindle their zeale to necessary obedience what letteth but that wee may conceiue the like of Iacob in this case Hee knew it no doubt to bee his duetie to paye to God the tenth yet partly to stirre vp his owne care and zeale partly to testifie more apparantly his thankefull heart which euen before blessings receiued bethought it selfe what to render to the Lord for the same receiued partly as abhorring and disclayming the prophanenesse of the world which likely euen then began euery where to cast away the feare of the almightie and to detaine to themselues as their owne Gods part of their riches he bindeth himselfe by speciall vow to performe that which hee knew to be though he vowed it not his duety to doe That I straine not his words from his meaning he himselfe by his former words being also a part of his vow doth beare me witnesse For if you note the words well he voweth three seuerall things First that the Lord shall bee his God that is That hee would worship and serue none other God And it is out of al doubt saith a very iudicious interpretour that therein hee comprehended the summe of his pietie and religion Secondly that that stone shall bee Gods house that is that there where he had pitched the stone hee would as in Gods Tabernacle serue God build an altar and offer sacrifices c. as Cap. 35. 1. 7. verse Thirdly that of all that God should giue him hee would giue the tenth to God as the proper maintenance that belonged to the house of God for the sustenance of the priests that should attend on the altar Here no man I suppose will say but that it was Iacobs duetie euen without a vow to serue and worship God onely to offer to him Sacrifices c. Yet doth he by vow promise to performe it And therefore as because hee vowes those dueties it followes not else hee was not bound to haue done them so neither doth it follow because hee vowed tithes therefore to
wast c. how grieuously and offensiuely he tooke it and how wrathfully and extreamely he did reuenge it Let vs not thinke but that God doth tender as much as euer Dauid did the cause of his seruants and if their beards be clipt and their coatâ—s cut short I meane their liuings gelded and their mainteiance taken from them if they be made to eate the sheâ—â—s and take the straw when other haue the kernells and the corne he both can and will in due time reuenge it He hath testified that it shall be easier at the day of iudgement for them of Sodome and Gomorha then for such as will not receiue his messengers whom he hath commanded departing to shake off against such the very dust of theâ—r fecte for a testimonie Wherofâ— of their extreame ingratitude and contempt of God and his worde and of Gods wrath and indignation against such contemners Secondly concerning himselfe fearefull and notable euen to this purpose is the example of Ananias and Sapphira his wife Act. 5. who making a shew to lay downe at the Apostles feete the full price of their land when indeed they kept backe a great part thereof are by Saint Peter reprooued in this sort Why hath Sathan filled thine heart that thou shouldest lie vnto the holy Ghost and Thou hast not lied vnto men but vnto God and againe verse 9. Why haue yee agreed together to tempt the spirit of the Lord and thereupon by and by for a perpetuall monument of his indignation against such sinnes are smitten horresco referens I euen tremble to tell it both of them with suddaine and terrible death with whom in sinne how neerely doe they concurre that keepe away that which for many ages past is consecrated to God and his Church by the lawes of equitie of God of the Church and of our land and therefore is not now in their owne power and cannot without great and apparant sinne be now conuerted or rather peruerted to any prophane and common vse and to couer their shame and sinne withall come into the Church and presence of the eternal God and there protest to their minister that they haue nothing to pay that they owe him of right but this and that that they doe not nor will not deceiue him of a peny c. but God is not mocked Hitherto of these words in generall tearmes which being briesly thus run ouer I will now more largely touch also certaine speciall obiections particularly Them for orders sake being many I will sort into 4. ranks as vnto certaine heads wherunto all such may be referred and they are these Personal Generall Local and Speciall Personall I terme such obiections as may be pretended against the persons themselues that should receiue such maintainâ—nce Against whom their vnworthynesse sometimes is obiected And that is twofolde either in life if they be such as be not of Good conuersation but giuen to some or other notorious vices or for learning if they bee such as can not preach at all or not so learnedly and excellently as some others doe To which one aâ—nswere may serue viz That notwithstanding any such defects yet the maintenance the ordinary maintenance of the minister for of that do I speake altogether ought to be in such sort setled vnto him that it may not be lawful not easily possible for any priuate persons personall vnworthines to withdraw it or anie part thereof People must know it is not lawfull to requite one wrong with another not fit that they bee at libertie to withdraw their pay from anie vppon supposed vnworthinesse least they take libertie to pretend vnworthines where there is none and vnder colour of fault in some offer iniurie to all and abuse vpon light occasions euen the best They must yeelde the minister his due howesoeuer If hee be such a one as deserues it not the fault beeing not theirs but his hee must answere for his faults other waâ—es No reason euery man be his owne iudge in his owne cause least malice or auarice become parties What is punishable or reformeable must be referred to superiours on earth or to God in heauen God neuer permitted anie such libertie to his owne people Whatsoeuer the Priests or Leuites were in their desert yet the people without any exception are coÌ„manded to bring in their tithes and oblations The Priests are reprooued by the Prophets and termed Dumb dogs Deceiuers Sleepie watchmen c. but the people are not aduised and taught by the prophets therefore to withholde from them their appointed legall maintenance neuer was there greater corruption among them neuer more wickednesse and all kinde of vnworthines then in our Sauiours time yet he sendeth the leper cleansed to the priest bids him offer as was appointed And sitting ouer the treasurie and there beholding how men cast in their gifts commendeth the poore widowe for her riche mite and approoueth the fact of all calling it the Offerings not of the Priests but of God Luk. 21. 4. It is also forefended by ancient lawes ordinances of our Church land Among which one is notable made in the time of King Hen. the 8. An. Dom. 1538. the words whereof are these Foras-much as by lawes established euery man is bound to pay his tithes No man shall by colour of duety omitted by their ministers deteine his tithes or be his owne Iudge but shall truly pay the same as hath bene accustomed without any restrainte or Diminution and such lack or defalt as they find in their Pastouts and Curates to call for reformation thereof at the Ordinaries or other superiors hands To this effect we read also in the Decrees lib. 3. cap. 20. De dec Tua nobis Nonnulli vitam clericoruÌ„ tanquam abhominabilâ—m detestontes Decimas ijs ob hoc subtrahere non verentur Verum si c. that is manie detesting the life of Cleargie men as abhominable feare not for that cause to withdrawe from them their Tithes But if such parties had due respect vnto God from whome all their goods do come they would not offer to diminish the right of the Church nor presume to deâ—eine their Tithes And a little after Seeing that God whose is the earth and the plentie thereof the whole worlde and all that dwell therein ought not to bee of worse condition then a temporall Lord that lets out his land to others It seemeth truely too vnequall if Tithes which God in token of his vniuersall Soueraigntie hath commaunded to bee payed vnto himselfe affirming Tithes to bee his vppon occasion premised or rather by purposed fraude should bee diminished And againe Whereas no man may giue away that which is anothers without the good will and consent of the owneâ—â— Because therfore we wil not suffer that the right of Churches and churchmen vpon any presumption bee diminished we commaund you That you doe compell all such as either in respect of their persons or of their possessions ought to pay tithes
is no reason by reason of his much charges and many casualties hee should pay an entire tenth which no body dooth demaund noâ— affirme is it reason therefore he should pay no tithes at all honour God with none of his goods reward the minister that giues him spirituall things with none of his temporall What nothing but his accustomed offerings For so some sticke not to stand vpon it That they which haue no lands cattell c. ought to paâ—e nothing but their offerings except forsooth they will of their owne good wills as if their minister were their almesman giue him anie more A speach so deuoide of sense and reason that I wonder it can come out of the mouthes of such as will seeme to guide their words by reason and their action by religion For is there any law that saith None shall pay Tithes but such as haue lands cattell c Doth not our owne Statute law which yet of all other is most fauourable to the people in this case and the Canon Law speake directly of 2. sorts of tithes Prediall Personall And whereas the accustomed offerings are so small that it is not possible they alone might be able to maintaine a minister in any sorte no not in the greatest parish in England may it bee imagined that any lawmakers should but intend such a thing viz. To exempt all such from payment of Tithes as haue not lands c. knowing that there bee many hundred parishes in the land where if personall tithes bee not payd the minister hath and can haue in maner nothing to liue by There is none I thinke of so little knowledge and experience in the world but knowes well enough That in all places the land ouer wheresoeuer men pay tithes of corne cattell c. to the vttermost yet they pay these accustomed offerings too Now mee thinkes people knowing this should of themselues conceiue that tradesmen c. pay not their offerings in lieu of those tithes and other emoluments which husbandmen paye but that as husbandmen pay the like offerings notwithstanding their Tithes payd in the largest maner so themselues should besides those offerings pay some thing or other which might bee somewhat equiualent to the husbandmans Tithes That so it might appeare by their deedes That they loue the Gospell ministers thereof no lesse then the husbandman dooth are as worthie thereof as hee Which thing without all question our forefathers and auncient lawmaters carefully did intend and respect in appointing personall tithes and is only then performed when they in one or other maner are yeelded CHAP. VII Yeeldeth some reasons and speciall causes why God vouchsafeth to haue as his owne some part of all mens goods Why the tenth And why so great a portion as tithes offerings c. are hee hath assigned vnto his ministers Where the Reader shall finde diuers weightie causes why ministers ought to haue not a beeggerly sparing but ample and liberall maintenance HItherto I haue shewed what right the Church hath vnto Tithes proued by sundry arguments drawne from the scriptures fathers lawes of nations rule of equitie and consent of times That Tithes both prediall and personall are still due to the ministers of the Gospell and ought now in the time of the Gospell by diuine right ordinance to be payd Now I hope it will not seeme to the good Reader time ouerlong nor labour superfluous to consider somewhat also more specially of the end reason wherefore it hath pleased God to sanctifie and set apart vnto himselfe as a continuall inheritance any part or such a part of our temporall goods Such a consideration can not but bee a profitable and necessarie motiue and incitation to the true better performance of this kinde of dutie Of this point I conceiue that there be 2. principall causes one that respecteth directly immediately God himselfe another that respecteth the Church of God That which respecteth God himselfe is the acknowledgment of Gods sole and souereigne Dominion ouer all God will by by some certaine portion of our goods returned backe and offered vp againe vnto him bee acknowledged to bee Lord of all I say againe As God is the giuer of all our wealth and he onely who blesseth the workes of our hands so for acknowledgement of his vniuersall Dominion he will haue a part thereof set apart for himselfe This is it the Lord meaneth when making claime vnto Tithes offerings vowes other hallowed things hee calleth them his speaking of them tearmeth them Mine offerings my hallowed things the Lords tribute his inheritance c. as we read in sundry places of the law namely Numb 18. Leuit. 27. c. that Salomon meaneth when as a morall dutie written in the hearts of men by nature he teacheth euery man To honour the Lord with his substance Prou. 3. 9. that the Prophet insinuateth when on Gods behalfe he chargeth the people that in withholding their tithes and offerings they had robbed and defrauded not so much the Priests and Leuits as the Lord himselfe Yee haue spoiled me saith the Lord wherein in Tithes offerings Accordingly auncient Diuines counted it currant Doctrine and a kind of speech very agreeable to pietie trueth to speake after this maner Wee offer vnto God our goods as tokens of thankefulnes for that wee receiue Iren. lib. 4. Cap. 34. Hee which worshippeth God saith Origen in Numb 18. Homil. 11. must by gifts and oblations acknowledge him Lorde of all S. August tract de Rectitud Cath. conuers hath these words Vnusquisque de quali ingenio vel artificio viuit c. Euery man of that meanes whereby hee liueth thereof let him pay to God the Tenth Let him consider that all is of God that he liueth by whether it be the earth or the waters or seeds or all things that be vnder heauen or aboue if he God had not giuen it vnto him he had had nothing And in the decrees as a Maxime vndeniable such like preambles and assertions are to be read Cum autem in signum vniuersalis Dominij c. forsomuch as in signe of his vniuersall souereignitie as it were by a speciall title the Lord hath reserued Tithes vnto himselfe auouching clayming them to be his owne c. And some of our owne later writers very iudiciously vpon like consideration haue tearmed tithes and other holy things appropriated vnto God Sacrum vectigal a sacred Tribute or rent Sacred both in regard of the person God to whom properly it is due of the vse vnto which God hath assigned it to bee payd There cannot bee a clearer trueth then this yet so are mens eyes now a-daies blinded with couetousnes or their minds daseled with ignorance that a great part of men euen of men professing godlines and knowledge seeme to account it a straunge doctrine Many would faine perswade themselues that for their wordly goods if they
of Aaron a maried maÌ„ vnto the high-priesthood of the whol Tribe of Leui to his seruice in the tabernacle which without mariage would within one age haue bin extinct by Christ his chosing such to be his Apostles as were for the most part maried meÌ„ by S. Pauls descriptioÌ„ of a Bishop minister of the church 1. Tim. 3. wher he makes mentioÌ„ both of his wife childreÌ„ shewing thereby that that degree being honorable in all Heb. 13. 4. was notonly tollerable which the papists deny but also as lawfull commendable in him as in any other Now inteÌ„ding they should be maried men as well as any other profession of people forbidding theÌ„ to intermedle in worldly affaires it must follow necessarily that he intended that their wiues and families should be sustained by the same meanes by which themselues liued and that the same should be such so great as might if occasion serued suffice therto Our people are sufficieÌ„tly perswaded I think concerning the lawfullnesse of mariage in ministers as well as in others and of what minde and iudgement for that matter the ancient best Christians were the very liuings themselues ancieÌ„tly allotted to the ministers of the Church in euery parish do euidently argue whereas if they had bin oâ— the Papists mind some blind cells small dormitories stipendary paies had bin fitter for them but they bee not alike perswaded that it is their duetie to giue them such maintainance as may suffice whether they be maried or vnmaried No they thinke they haue notably wel discharged themselues in this point if they allow them such a sparing portion as will somewhat tollerably keep a single man Neither hath this errour done a little harme in our Church But I stand vpon it that God hath allowed them and would that men should allot them such a sufficient part as may suffice them all their life long whether they be maried or vnmaried Which of them not ministers betakes himselfe to any course of life but lookes so to get by it that he may haue wherewith to maintaine himselfe and a family also And what reason is it that a minister should not expect for and receiue the like in his profession Is it not their Vltimum Refugium the place of their rest That whervnto when they haue once put their hands they may not looke backe If then it will not yeeld them such reasonable contentation and sufficiencie to liue vpon though they haue family and charge better disclaimed then accepted and left in time then repented of afterward 6 Neither is it probable that God had no respect to age to impotencie to sicknesse c. In respect whereof because they are such as are incident to men of this calling as well as of other no doubt it is and euer was the Lords will that they should be so prouided for that they might haue wherewith to susteine themselues if any such thing should befall them This may sufficiently appeare vnto vs by that leuiticall law Nâ—m 4. 47. 8. 24. whereby he ordained that the Leuits after 50. yeares should be discharged of that part of their office which was hard and laborious and which they had in the prime and strength of their life susteined it should suffice that they were present at the businesse to assist and ouersee the rest From which we may gather euidently that God would due respect should be had of men in his ministerie according as either age or other accidents should require and not they bee cast off and left penilesse and comfortlesse when their labour failes verifying in them also the olde prouerbe A young Seruingman an old begger as if their continual and many labours and the spending of their chiefe strength best time deserued no farther compensation nor other reward then for the present and might not purchase them any thing for the time to come To the like purpose may the example of S. Paul receiuing reliefe and maintainance from the Philippians long after that he had preached among them be very well applyed neither did they more or other then their duetie was which the Apostle noteth where he saith Yee haue done well that yee did communicate to mine afflictions nor did he in receiuing it presume farther then was fit and lawfull hee should For they being still daily bettered and benefited by his former labours which like good seede continued grouth after seed time he might if necessitie so required as then it did with good reason and conscience receiue some reward and recompense of his labours passed the fruit whereof remained still and for the which they did owe vnto him euen their owne selues If such prouision be not had as in many places it is not for our ministers their case and estate cannot but bee miserable For what shall they do if by reason of any impotencie befalling them they neede a Coadiutour they neede some extraordinary succour hauing but as it were from hand to mouth What Shall they longer then they be able personallie to performe their duties be behoulding to the almes-house Nature hath taught the Emmet to gather corne in haruest wherewith to supply her want in winter and reason and religion both doe aduise men to prouide afore-hand But if they of al other which should direct others to follow reason religion and be carefull to be helpefull still but at no time chargeable to others be held so short and fed so sparingly that their very haruest is but as the gleaning of grapes after vintage and their most income but as the gathering of eares behind the reapers what must their Autumne Winter bee but needy miserie and what possibility to reserue ought till time of need A thing abhominable no doubt in the sight of God who hath alwaies shewed himselfe as vnwilling to haue any beggar in his ministerie as in Israel Thus it may appeare that there be many and these very great and weightie causes why God would his ministers should haue a liberall allowance and thought it good to assigne ouer to them so great a portion as in some mens eyes the tithes offerings seeme to be If men will take vpon them to bee wiser then God and thinke that they can see greater iuster causes why to take the same or some part thereof from them againe tye them to a shorter allowance the euil be vpon their owne heades For mine owne part considering how preiudiciall to the ministerie dangerous to the people dishonourable to the Gospel and repugnant to the minde and purpose of God the beggery impouerishing and spoile of the ministerie is I say concluding this point with the words of a certaine learned iudicious writer of this time That If a man should euen by couenaÌ„t Oath bind himselfe to the Diuell to doo his vttermost in oppugning wasting the kingdome of Christ he could not attempt it anie waie more directlie then this
Christian of yeares both man and woman should of his free accord at certaine times in the yeare offer vnto God something more or lesse according as either God had blest him or his deuout heart mooued him 3. vnto which if we adde the worthie those not a fewe dignities prefermeÌ„ts without cure of sundry name title a great part wherof God be praised remaineth vnto this day what was there more to be desired whereby they might testifie their zeale to religion loue to learning regard to the ministerie and the scope we aime at That they in the abundance of their loues vnto their teachers thought not the Tithas alone to be a reward or maintenance sufficient much lesse too much for them How therefore commeth it to passe that degenerating from the steps of our owne auncestours from the example of the primitiue Christians yea from the patterne of all perfection God himselfe any should account the tenth nay the tenth alone to be too much either for the minister or rather God at their hands to receiue or the people to pay As S. Paul said once speaking of God 1 Cor. 10. 22. What are wee stronger then hee so may I say What are wee wiser then he and then all they which for so many ages past as it were vno ore animo with one minde and one mouth agreed The Tenth to be but enough Doth knowledge and vnderstanding dwell onely with vs And hath our age alone the lucke to espye Nodum in Scirpo an ouersight that had escaped the eyes of God and men before 4 Last of all practize and experience doth shew that the tithes euen with other emolumeÌ„ts besides are many times not enough For so it ofte falleth out That either by the smalnes of the place or greatnesse of desert in the person the ordinarie maintenance though yeelded in the best and largest manner is found manie times to be farre too little needeth supplie by other places and meanes And therefore that is a friuolous obiection That the Tenth is too much which God himselfe the Church of Christ generally the Church of England particularly and our daylie experience affirme to be with the least It is too much in their eye onely that sincerely loue not the Church nor the Gospell that delight to see the ministers therof to the end they might be contemned in Contempt rather then in honour in shame then in credit and desire to make a prey of that which is Gods and his Churches and to bee inriched with that which is not their owne 2. Of the same nature I take their Obiection to be that pretend the estate of the minister Hee hath no neede of these or those profites say some For he hath enough besides his liuing without these is sufficient A speeche both wicked and absurd Who hath made them iudges aboue others what is a sufficieÌ„t liuing for the minister or giuen them power to pare off the superfluitie thereof All men will acknowledge I thinke that it were an open wrong and manifest sinne to refuse to pay a rent or other debt to a riche man because he is otherwise in his conceit rich enough and able to spare it And I see not but the case is all one if vpon like pretence a man deteine ought from the minister Againe what is this but to enuy at another mans prosperitie why should anie grudge the minister his liuing for the greatnesse more then he doth the greatnes of his owne charge in generall or the wealth of anie of them of his charge in particular It is not in their power to disburden him of his charge any way why then should they presume or attempt to abridge him of his due anie way If the place bee so spatious and populous that it may arise yearely to any round Summe what is that to anie particular persons who are no lesse bound to paye their due to the vttermost then if it were 5. times lesse For the question is not what may in mens sparing conceits suffice such or such a man but what in duety and conscience euery man or any man ought to paye in which respect the payment of one thing and not of another of one person and not of anoaher of one part of a parish and not of another standes not with equitie If one part of a parish contribute towards the maintenance of the minister well and as is fit and another little or nothing if one bodie paye his whole duety another deteines the whole God is dishonoured the minister defrauded the Church wronged That which one payes is no discharge for another but for himselfe And as he that payeth doeth but his duety so he that payes not doeth not his duety Neither is hee freed by that which another doeth for himselfe but condemned the one hauing indeede no more libertie then the other Parishes were sorted with inequality at first not for easing of some more then others in maintenaÌ„ce of their minister but that by such inequalitie of diuisions there might be such inequalitie of maintenance as might be fitting to the inequality of the ministers desert or charge Which godly and necessary purpose they doe directly crosse who vpon their owne priuate conceit of a sufficiencie of Lining without their paye doe attempt to enforce vpon the ministers a kinde of equality in maintenance with others twixt whom there is no paritie of desert or charge Neither do I see the state of our ministery for maintenance standing as now a dayes it doth how the minister himselfe can be excused from blame and sinne if hee vpon any occasion or meanes hauing otherwise sufficiently to liue vpon doe refuse or neglect to receiue of any or of all that which is his due or any part thereof For by such meanes hee shall cause those of other places to be enuyed and euill spoken of that doe receiue or demaund the like and so hinder the course of the Gospell among them 2. Hee shall maintaine Auarice if not Sacriledge in his owne people And 3. which is not lightly to be regarded hee shall by such meanes as manifolde experience doth testifie preiudice for the time to come both himselfe and his successours or at least sowe the seeds of dissention which will break out whensoeuer any such omitted or neglected duties shall be required To which purpose I doe remember that I haue read a certaine ancient Constitution Ecclesiasticall of this our Church of England wherein after due Censure pronounced against all such as shall vppon anie colour detaine the Tithes and other maintenance of the minister the ministers likewise are censuredâ— that shall the feare of God set aside for feare or fauour of men â—mit effectuallie to demaund and seeke to obtaine those rights which vnto themselues and their churches of right doe appertaine 3. From these let vs come to some other obiections as to such as be locall that is such as concerne some speciall places
golde a memorable testimonie of their gratefull mindes They thought it not enough to giue to God as others did and as was ordinarilie required but because they had tasted of Gods mercie aboue others they account it their dutie as euery godly man should to giue to God more then others For nature much more religion teacheth all that The more a man receiueth the more hee is bounden The greater benefits the greater thankfulnes is required at his hands True But cannot we be thankfull to God though we offer vnto him none of our goods we can praise him with our hearts and with our tongues declare the wonders that he had done we can exalt his name in the congregation of the people and tell out his workes with gladnesse Or To be plaine we can be content to offer vnto him the oblations of our hearts and our lips but not of our hands We can be content as S. Bernard very aptly to this purpose speaketh to goe with the wise men to seeke Christ yea we will with them fall downe and worship him too but we be growne too wise with theÌ„ to open to him our treasures That is the very renting of our hearts we cannot endure to be tied vnto it If Paul will make Agrippa a Christian he must except these bands too But be not we deceiued God is not mocked He requires that we honour him with our goods as well as with our bodies and our spirits for both those and these are his Which the man after Gods owne heart Dauid well considered when as we read Psal. 116. hauuing bin in such distresses and troubles that standing vpon the brincke of the pit of dispaire he said All men are lyars and vtterly deceiued that say or account of me that euer I shall esâ—ape these daungers and be exalted to sit vpon the throne and yet at length finding Gods mercies so vnmeasurablie heaped vpon him that he was not able to expresse them bethinking how to shewe himselfe not vnmindfull thereof nor vnthankfull therefore hee did enquire within himselfe saying Quid retribuam Domino c. What shall I render to the Lord for all the benefits that he hath done vnto me He resolueth not onely I wili take the cup of saluation and call vpon the name of the Lord but also this verse 15. I will offer a sacrifice of thanks-giuing according to the law and I will pay my vowes euen now in the sight of all his people that is I will with my goods performe such ordinarie duties as the Lord in his law doth require and I will besides render of my goods such other things as in my trouble I vowed extraordinarilie to giue or offer vp vnto my God if he should deliuer me out of them Now if men be so farre from Dauids minde that because they haue beene in trouble and danger they will not onely not vow nor giue any thing extraordinarily but refuse likewise therefore to render euen that which God doth ordinarily require let them take heede least pretending to draw neere vnto God with their lips their hearts whatsoeuer they pretend be as farre from him as their hands and insteed of shewing thanfulnesse they do not openly bewray manifest vnthankfulnesse and so make themselues vnworthy of future blessings that be so vngratefull for former 3 But it is not fit that the minister should receiue personall tithes because so he will from time to time be acquainted with mens seuerall estates and know as well as they in manner what they gaine or lose from yeare to yeare Answere But why is it not fit he should know in some generall sort at least how god doth blesse or not blesse prosper or not prosper his people For how they do rise or fal what their states alwaies are hee cannot know because he is nothing the more acquainted thereby with their expenses and spending of that they haue God thought it to be fit enough among his own people the Iewes as may appeare by appointing them 1. To pay the tenth of euery thing 2. to bring 3. times a yeare euery man his offering according as God had blessed him In diuerse of their offerings to offer an offering of greater or lesser valew according as they were either riche or poore Againe we doe see that the husbandman at this day euery where doth account to the minister of God how God hath blessed inriched and increased him or otherwise diminished and brought hâ—m low in euery thing he hath both great and small And why shall tradesmen c. thinke that not fit for them to doe which God did iudge to be very fit for his owne people and which husbandmen neither refuse nor think vnfit Let others thinke what they will I doe verily think it to be not onely fit but also expedient and necessary too that euery man whether he be husbandman or tradesman doth liue by by land or sea by natures increase or by his â—rte and labour should let his minister know how God doeth either blesse or not blesse him that so he the minister may be the more occasioned the rather for that it so neerly toucheth himselfe either to praise God for plentie and abouÌ„dance sent or to pray to God where his hand is heauie for the remoouing therof and sending of better successe Farther But where som composition lies vnlesse the minister be made acquainted with the Income increase or decrease of his parishioners estate by Computation which way is it possible he shall know what certaintie to demand or depend vpon but must the thing that it most disclaimed indeed vtterly intolerable stand stil to the curtesie beneuolence of the parishioner Wherfore sith it is most vnfit and vnreasonable that the minister be left to mens curtesies coÌ„scieÌ„ces which now a daies be but short let such as think it not fit that he should be acquainted with their gains and losses from time to time condiscend at least to that which neither parte hath any iust cause to except against that is some reasonable Composition as in London alreadie there is which one yeare with another may be indifferent for both sides 4 But where is any such Tithe payd who is there that paies them Therefore why should we doe otherwise then others doe Hereunto though I might answere in a word We ought to liue by lawes not by examples And therefore though it were true that this kind of Tithe were now no where paid yet this being prooued as it is that of right it ought to be paid such examples of non-paiment doe not iustifie but make more euill the facte For The more trangressors the greater the sinne The farther the disease is spread the more intolerable and needing speedy care ne pars syncer a trahatur least al be mard yet if the willing Reader will vouchfafe but to turne a little backeward he shall there find it sufficiently declared how long by whom where those kind of
Tithes haue from time to time beene paid Farther I answere that in diuers parts of our land they are paid in one or other manner namely in the citties of London Canterburie as both by practice and by the statute for that purpose extant in print is euident 2 Besides London these kind of Tithes are also paid in diuers other places in some other manner as I doe gather by the very words of the statute touching such tithes wherein is this Prouisâ— That in al such places where handiecrafts 〈◊〉 haue vsed in some other manner viz. otherwise then by computation of the tenth the expenses diducted or by compositioÌ„ for the tenth proportionably with London to paie their tithe that there the same CustoÌ„e of paymeÌ„t of tithes shall be obserued continue stil. For these words do plainly signify that there be such places in the laÌ„d wherby some ancient custome artificers trades-men c. haue vsed to pay such Tithes though in other manner then either by the statute generallie is prouided or in London c. particularly is vsed otherwise that Prouiso were superfluous 3 Also in fisher townes the fisher-men doe pay tithe of their fish and so doe fowlers of their fowâ—e both which are a kind of personall tithe as by the manner of payment thereof and custome of euery place may easily be coniectured Now seeing personall tithes are paid in fisher townes likewise in London some other places else after one sort and in diuers other places after another and in all other places of like nature ought to be paid it is superfluous to aske where they are paid and who doe pay any personall tithes Rather they shew themselues apparrantly worthy blame that mooued neither by the example of husbandmen that pay predial tithes nor of the best of our townes and citties such without all exception is London being the head cittie of the whole kingdome which doe in one or other manner pay personall tithes and so yeelde the minister a certaine maintenance will looke onely vpon those which regarding neither law nor good example doe not their duetie and account they doe not amisse so long as they doe but as such the worst not the best doe 5 But this were a great charge to townes and citties where people already though they doe pay the minister nothing toward his maintainance yet haue inough to do to liue And were it not a great benefit to them if they might continue as they doe in many places that is giuing that way but what they lust Answere 1. Why should any account that to be a charge and burthen ouer heauie which others do easily beare and that I say not without any griefe but euen with desire to continue Be there not diuers places in the land where prediall tithes being paid to the Church the minister receiueth yearely more pounds then shillings in some townes that yet are the more populous which neuerthelesse doo not count it a matter of charge nor repent that euer their predecessors condescended thereunto but may count themselues and are indeed of all other therby most happy because they haue those notable meanes which others want to obteine the best and most learned teachers to reside with them And what charge what burthen is it to the Citizens of London to pay as they do by the house Doe they complaine thereof Doe they finde it a beggering vndooing vnto them and see that they haue cause to curse the time that euer such a course was taken betwixt them and their ministers Nay rather doo not many of them of their owne liberalitie and loue to the Worde augment and enlarge it And dooth not infallible experience shew manifest manifold reasons conuince That it was an happy thing for them that euer so iust necessary a law was enacted and so excellent good indifferent a course prouided and planted for their ministerie And that the ministerie of our land specially in places of like condition will neuer stand in good estate nor the people thereof haue due and necessary teaching till the same or some other like course for personall tithes bee generally and duely planted and setled among vs. 2. Men ought not to count that a charge a burthen not to bee admitted beeing yet absent nor endured beeing present without which they cannot well bee But except men will maintaine a minister they cannot haue nor indeed are not worthie to haue a minister among them Wherefore as a tenant counts it no charge to pay his rent because vnlesse hee pay it â—start he knowes hee cannot dwell in the house so neither ought the parishioner who ought to account himselfe no lesse bound to pay to the Church the rights thereof and bee as willing to yeeld his ministeâ— that is due as hee would him to be to performe the office and duetie of a minister 3. It is certaine euident That our predecessours ancient best Christians did not account it a charge ouer-great to paie their personall Tithes and maintaine liberally their ministers nor a benefit to tradesmen c. to pay them nothing and giue them but what they lust For then they would neuer haue condescended as it appeareth generally they did to the payment and establishment of personall aswell as of prediall tithes And it had been an easie matter for them while yet no such thing was in practise and not so much as the name of personall tithes deuised and knowne to haue admitted no such kind of imposition but to haue held fast such a priuiledge and benefit but that besides reason it selfe religion had rightly enformed them that which couetousnes will not suffer vs to learne That such freedome was bondage such ease the worst burthen and such a benefit the greatest detriment and therefore it was as necessary for them to impose personall tithes on tradesmen c. as prediall on husbandmen no more benefit for those to bee free of the one then these of the other 4. I appeale to their owne consciences that thus obiect what benefit it is to any parish where prediall tithes are due to haue them taken from the Church and nothing there to be left except it bee some peeld Vicaridge scant woorth the taking or some beggerlie stipend worse then it I am sure vnlesse they will speake against their owne consciences all reason vnlesse they bee of that minde of which it is likely that some are viz. That so they might haue their tithes other profits which now the Church dooth or should enioy into their owne hands they cared little whether they had any minister any publike seruice of God or any teaching at all they must answere That howsoeuer the case now stand that is not benefit to the place but an extreame miserie plague seeing by that meanes they of the place must needs haue such teachers not as are fit but as they can get rest contented for the most part with the dregs and refuse of
beggarly condition so vnseeming a minister of the Gospel that I hold him worthy much reproofe that shall accept and approoue it 5. They shall auoid the grudge and enuy of their neighbours husband-men and others that pay in good sorte who as I haue heard oft with mine owne eares doe repine and grieue that they should paye so much yet but their due to the maintainance of their ministers when others better able a great deale in wealth and worth though not in lands paye in manner nothing not the fortieth nor manie times the hundreth parte that they doe They ask not without reason why one husbandman his liuing beeing not worth aboue 10. or 20. pounds by the yeare should yearely paye 20. or 40. shillings a peece at the least and a Merchant a Clothier a Trade or handicrafts-man dispending by his trade or science an huÌ„dreth pouÌ„d a yeare at least esteemed worth 500. happely a 1000. poundes shall paye scant so manie pence Or when the husband-man payes somewhat either in Specie OF by custome and composition for euery thing hee doth possesse why these shall not pay of anie one thing almost the tenth For they be not so blinde but they can see nor so bad accountaÌ„ts but they can tell That if trades-men paid but the teÌ„th of their gaines for anie one commoditie that oft they deale in it would must needes be more then that they commonly giue for the whole Such inequalitie vn-indifferency seene betwixt them that be of one parish one church one countrey and one kingdome and therfore should be as equally and indifferently dealt with one as another how can it but offend and grieue them that be still pressed and beare euer the heauier burthen And so much the more when they see That by this meanes many times it is that they are ill taught haue had Ministers and their Ministers liue in need and beggerie whereas they know well that if the rest of their neighbors did maintaâ—ne them and allow them as much a peece or but half so much according to their ability as they do in al reasoÌ„ equity besides religioÌ„ so they ought they might haue as able good teachers as in other places parishes there bee 6. Whereas now it oft falleth out That where the place consisteth not of trades-men c. some of the wealthier sort are faine they seeing by the with-drawing and ill payment of the greatest number their Minister else not able to liue among them to pay more then is their due hereby a due certaintie setled by law all shall alike according to their estates be lyable to the Ministers maintenance and so he better maintained then before and yet they that before were ouer-charged much eased 7. Whereas now in diuers places some well disposed people considering their want of teaching haue of late yeares dâ—uised a remedy by surcharging themselues that is by maintaining a preacher besides their Minister by this meanes they shal be eased of a great part of that charge For their owne Minister being condignely sustayned would oftentimes performe that the other doth 7. 6. We do pay personall tithes as they are due so they are not denyed Answ. I do not denie but that diuers trades-men artificers c. doe pay their Ministers somewhat aboue 2 pence a peece as 4. pence 12. pence 2. shill. ten groates or it may be a crowne c. but howsoeuer they may account that ouerplus to be their personall or as they call it their priuie tithes and pay it in name thereof yet for my part I am altogether of another minde and do verily thinke and take the same to be but a meere offering onely My reasons are 1. If Tithes be Decima pars a tenth part of that a man doth possesse or of a mans gaines or increase for so the word doth sound men haue defined Tithes and the law of God doth determine then in no sense can such a scantling or pittance iustly be termed or counted for any Tithe seeing many times it is so farre from the tenth that is not Centesima the hundreth happely vix millesima pars scarce the thowsandth part of that yeares increase and cleare gaines and so no way proportinable to tithes either as gods law or as mans law doth lay them out 2. They which pay it do pay it not as a thing due and accountable as tithes are but as a matter voluntarie such are offerings which they may as they account and indeed vpon the least spleene in the world against the Minister do deny to pay thinking 〈◊〉 a man may beleeue them that by law he hath right to nothing but his two penie offerings and that whatsoeuer they pay him more it is their curtesie forsooth as a gifte or almes and not their duetie or his desert 3. It comes neerer to the quantitie and nature of an offering which commonly is and hath bene a thing voluntarie far lesse then the tenth part variable according to mens minds as well as their estates c. 4. Otherwâ—se the right payment of offerings cannot be seene among vs. For that 2. pence which alone they account to be their offering is enforced by lawe which requireth not so much onely but as I take it and els it is wrong somuch at the least of euery one and therefore is not voluntarie Secondly that is as they account it equall to all whereas gods lawe whence the custome of offerings hath his chiefest ground required it should be more or lesse according to euery mans abilitie Deut. 16. 17. And it were a shame and discredit to the richer sort that they should offer not like rich men much but as poore widowes euerie man his mite or as one tearms it wel micas their â—rums as if they reconed of the minister in the Ch. as of Lazarus at their doores 5. It was the custome once of our Church of England to make their offerings 4. times in the yeare at the least Which though now by a worse custome they be brought all to once presupposing it were yet invse if a rich man shuld offer but 4. times a yeare I would but aske what might be expected from him what but an halfe-peny at a time Could he for very shame setting aside Deuotion or Religion though he did pay his tithes besides in the largest maner cast downe lesse then a groate sixe pence or twelue pence at a time which cast in all at once comes to a like reckoning So that euery way this matter considered make of it what they can they can make no Tithes of it At the most it is but an offering and that a poore one too if it be compared with the aboundance which some of those offerers doe possesse or with the little which it selfe is in respect of that the husbandman doth pay or with the maner of offering among the people of the Iewes who I doubt not by way of voluntarie offering alone besides their tithes their
pay them was else no parâ—e of his dutie It is more probable a great deale that being a most religious and wise man knowing that God delights not in rash and vnlawfull vowes and knowing the payment of Tithes to bee acceptable vnto God vpon mature deliberation resolueth to the end his vow might please God that should be a part thereof Thus notwithstanding any thing that can bee obiected it appeareth by payment thereof before the Law that to paie the tenth is a part of the morall law deriued from the very law of Nature Whence it followeth That such payment is in force still for the morall law is perpetuall as a duetie taught vnto man from the beginning to continue to the end so long as there remaineth a man vpon the earth Which standing firme this also must stand for firme That such Tenth is now due to the ministers of the Gospell because they are to vs as Gods Substitutes as were the priests then And therefore as one saith of Abraham paying Tithes What Abraham owed vnto God hee payd it vnto Melchizedec as vnto God himselfe So what people owe vnto God viz. Decimam they ought to pay vnto the ministers of the Gospell as vnto God himselfe To say it is a morall precept To maintaine the minister or to giue God some part of our goods is but a weake euasion forsomuch as it euidently appeareth that the Tenthe and not any other or any vncertaine part hath beene from the beginning payd vnto God receiued by his Substitutes accounted Gods part and that God himselfe so soone as hee maketh claime to his right and once nominateth what it is claimeth and calleth it by the name of the Tenth as Leuit. 27. 30. Numb 18. 20. saying The Tenth is mine 2. From the time of Nature if wee come to the time of the Lawe all doo know That from Moses till Christ the tenth of all things was accounted Gods part that the Lord made challenge therevnto as to his owne proper right and peculiar portion The Tenth of the lande is mine All tithes are holie vnto the Lorde and I haue giuen the Tithes vnto Leui and his seed And herevpon it is that hee saith that Hee is their inheritance and that Malac. 3. 10. hee doth charge the people that in withholding their Tithes and offerings they had robbed him c. In these speeches and their like wee must note two things First the Lords right vnto Tithes Hee claimeth that parte and none other not an viij or xv or a xx but the tenth precisely as his owne proper inheritance The tenth saith he is mine True it is that all wee haue in a sense is the Lords because All thinges are of him 1. Chronicles 29. 14. And in that sense it is saide Psaâ—me 24. 1 The earth is the Lords and all that is therein the round world and they that dwel in it Ps. 50. 10. All beasts of the forrest are mine and so are the cattell vpon a thousand hilles And saith our Apostle what hast thou O man what euer thou bee and whatsoeuer thou haue which thou hast not receiued But in this case God dooth claâ—me the tenth to bee his in a more peculiar sense and sort and that is not Iure Creationis because hee hath made all nor Iure Potestatis because hee hath the disposing of all for in these senses the other nine partes are also the Lordes but Iure Proprietatis siue Reseruationis in respect of the very proprietie thereof or by way of reseruation because hauing giuen all the rest vnto the sonnes of men he hath reserued vnto himselfe to bestowe where hee will the tenth as his owne immediate right and portion euen in a like manner as a Lord passing away his land to a tenant reserueth yet for his owne vse a certaine rent out of it The notice and consideration whereof no doubt moued some very learned and iudicious expositors to intitle tithes by the name of a sacred and holy rent or tribute as it were insinuating thereby that as the land of Egypt Gen. 47. being sold into the hands of Pharao there was reserued vnto Pharao the first part of the increase thereof as a rent or annuitie thereof and the people allowed to take the other foure parts for the seede and for their labour and for prouision for them and theirs So the whole earth being Gods and hee giuing it to the sonnes of men hee hath notwithstanding for a token and acknowledgement of his soueraigntie reserued vnto himselfe as a rent and sacred tribute for the whole the tenth of all The other thing I note out of the words is the bestowing of tithes Tithes saith God areâ—â—ine But to what vse I haue giuen them saith he vnto the Sonnes of Leui for an inheritance And why to Leui his sonnes for the seruice which they serue mee in the tabernacle Num. 18. 1. And this teacheth vs that in Israel so long as Leui serued at the altar and wayted in the Tabernacle so long he had right to Tithes How right Not Proprio iure not by his owne proper right but in the Lords behalfe and by way of assignation from the Lord who had to speake after our fashion passed them ouer vnto Leui and his heires so long as their seruice did continue These things being obserued that is first the Lords right vnto Tithes which cannot but bee perpetuall then his assignation of Tithes to Leui which was but temporary and herewithall that the ministers of the Gospel are to God now in the steed of Leui do minister vnto him not in the same but a more excellent forme we may with great and I think vndeniable probabilitie gather that forsomuch as the Lords right vnto the tenth holdeth still he hath Leâ—its to serue him still his temple and seruice to be attended still that stil they ought to receiue that right on the Lords behalfe which haue succeeded in the steed of those that receiued it heretofore To say that the law of tithes ceased when Leuies seruice ended is an argument of no force First because they were assigned not so much for the persons sake as for the office the Seruice of God which continuing though in another forme doth necessarily require the continuance of the maintenance vnlesse a better come in place which is already graunted cannot bee Secondly because the right and so the law of Tithes tooke not his beginning at Leui for the payment of Tithes was not then first instituted but assigned onely to whom for that time and in that land they should bee payd It is therefore improbable that the payment of tithes should end with Leuies seruice which took not beginning thereat but were Gods and belonged to the priests of God when as yet Leui had not the office but reason equity doth rather yeeld that as the priests of God in time of nature had them before Leui and the law So the Ministers of the Gospel should haue