Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94380	Tyth-gatherers, no gospel officers. Or, Certaine briefe observations concerning the institution and paying of tythes, whereby it appears that men were never compelled to the payment of them in the Old Testament, nor did ever practice it in the New: that the Gospel contributions were all voluntary accounted as a free gift, not a debt; the apostles themselves, not only choosing to labour with their owne hands, but requiring all their successours to doe the like, that they might not bee chargeable to any of their disciples. Together with some quotations out of Mr. Selden, a Member of the House of Commons, his History of Tythes, for the writing whereof he was much troubled by the Episcopall tythmongers of those times, from whom the Presbyterian church-publicans of these days, have learnt to persecute with far greater violence, all such as doe but speak against their Gospel-taxations, ...	Selden, John, 1584-1654. Historie of tithes.	1646 (1646)	Wing T1307B; Thomason E319_2; ESTC R200552	24,975	30

Lords and Commons have been bountifull unto you most transcendently bountifull no Protestant State did ever doe the like I wish it were well considered they give you tithes with an c. offerings oblations c above a tenth part even above the fifth in a just valuation of all that the land produceth But what if they should give you halfe or three quarters of all we have can you enjoy it longer then good people please to pay it you I hope it will not be impertinent towards meaning you from a Canonicall obedience by minding you that there have been many laws agreed on in Parliament which never had execution afterwards for want of a secondary and more effectuall assenting of the people in generall whom the Parliament does but represent You know likewise much may be said both from Laws and Custome in behalfe of the Kings Prerogative Revenues and not much lesse than a boundlesse subjection and yet you see how little he hath of either for the present a Prince can reigne no longer over the persons of his subjects than hee can master their affections A usurped tyrannicall power is of short continuance but the free consent and love of a people is that only which makes all Empire durable and happy Doe not then seeth your selvees up that a Nation which has been at charge of so many millions as some Accountants thinke the Visited Provinces never had to spend upon all their _____ years war with the losse of so many 〈◊〉 thousand slaine in red●eming their propriety and priviledges from the 〈◊〉 of evill counsellours will afterwards prostrate themselves both soule and body 〈…〉 your discretion doe you thinke a people which capitulates with their Master will submit unto their Ministers is it not a pretty mock show a contradiction a very lie for Ministers to be carvers of their owne wages whether their Masters will or no to pay themselves out of their Masters purses under pretence of administring to them spirituall things and yet restraine them from participating thereof when they see good or but pretend to see it it may not it cannot it must n●t long endure Ponder then a litle which may 〈◊〉 best win upon the peoples disposition whether your submitting unto their Christian charity which to many of the Independent may proves more beneficiall then tithes or to continue contrasting with them as his Majestie with his evill Councellours have done to the haza●ding fall Forbeare then to take too much upon you Encroach neither upon your Brethrens Spiritualities nor Temporalties Renounce such power and principles as may justly move the Civill State to be jealous of you and 〈◊〉 like enough for they have both be●o●red and been liberall to you beyond desert they will distribute or appropriate unto your T●●●● all the possessions that unrighteous mammon of Bishops Deans and Chapters c. Believe me Friends they are worth the looking after and if through your owne carelessenes or your enemies vigilance you misse thereof you may like enough be put to get a living by labouring in some honest calling as your neighbours do Be w●se as Serpents and Gramercy Bishop you may yet fare well Errata Pag. ● line 10. read of such ibid. l. 34. neither can p 4 l. 5● due for p. 7. l. 5. much is p. 15. l. 8. he demure p. 1● l. 11. may be p. 18. l. 35 same coat Certaine briefe Observations concerning the institution and paying of tythes in the Old Testament with the Ministers maintenance in the New neither of which was levied in a compulsive manner nor could possibly become a sweet savour in the nostrills of the Lord had they not beene given freely as a matter of bounty not grudgingly HAving often in my saddest thoughts bewayled the lamentable condition which God 's dearest people are brought into through that accursed yoake of a forced uniformity which is endeavoured to be put upon their consciences and casting about what evill spirit it was that had so vast a malignant influence throughout the world at last it appeared cleerly unto my understanding that it could not possibly for the most part bee any other besides that Grand Idol or rather divell of covetousnesse which is the root of all evill and mischiefe that happeneth unto mankind Col. 3.5 1 Tim. 6.10 Act. 19.19.20 c. 16.16 17 18 c. Then pondering with my selfe how this Imp of covetousnesse as it produced persecution was suckled and maintain'd I found at last that it must necessarily be both begotten and continued by that specious golden wedge of Gospel-tythes which an illegitimate Tribe of Levi had at first only Achan-like purloyned from their brethren but afterwards presumptuously intituled upon God himselfe that both they and their successors might with an uncontroleable security live and dye surfeting upon the fatnesse thereof But if any man perceive not how it comes about that a coveting after tythes begets persecution I answer that these Tythmongers as Esaiah describes those of his time 56.11 terming them greedy dogs which can never be satisfied are so intent upon the gaine which commeth from their quarters that since they cannot for shame require contributions from such as refuse out of conscience to joyne with them in Church duties they put themselves upon inveying with all manner of exasperation and bitternesse against all such as differ from them whether in discipline or doctrine continually insencing both their Parishoners and Civill Magistrates against them as Heretickes such as hold dangerous opinions destructive to the State not to be endured upon any quarter and composition because no accommodation can bee to their purpose wherein Tythes are not the princ pall article to be agreed upon In contemplation hereof I put my selfe againe to search the Scripture though I know there is scarce any one how vile soever whether for practice or opinion only who pretends not to be Gospel-proofe but I speake to such of whom John the Evangelist said Search the Scriptures for in them yee thinke to have eternall life Joh. 5.39 to such I say who would be thought to have the Scripture for their rule and really expect salvation by living according to that rule and am willing to give a faithfull though briefe relation thereof on such particulars I mean as have not to my knowledge beene published by others to shew how vaine the ground is of pretending Gospel-tythes and how dangerous to continue them The first place I meet with speaking of Tythes is Gen. 14.20 where Abraham is said to give Melchisedeck tythes of all that is of all the spoile only which he had in the victory against the foure Kings in rescuing of his brother Lot whom they had taken prisoner as you may see in the same Chapter and though it be objected that the Apostle Paul seemes to tell the Hebrews that Abraham gave iythings of all things unto Melchisedeck Heb. 7.2 yet you may find that the same Apostle in v. 4 whilst be would magnifie the preheminence of

great as theirs hee would have bought the gifts of the Holy Ghost these men would sell them if they had them Simon Magus thought so well of the Holy Ghost that he would have purchased it with money Act. 8.18 19. But these sons of covetousnesse are so basely sordid that they will not accept of it gratis unlesse they may at same time have a Grant a Monopoly to impose the counterfeit gifts thereof upon the people at an enhanced overgrowne excised rate Thirdly such men doe plainly by their practise declare to all the world that there is no difference between the calling of such hackney Ministers and the calling of a Merchant Cobler or any Handicraftsman but that it is indifferent and all alike free for every one to betake himselfe to which of them he pleases and thinkes will prove most gainsome and beneficiall to him And lastly if tythes bee the Clergies due by Divine right as is determitted by that great Casuist of the Assembly Dr. Burges with sundry others of the same soul then are all the Lay-men of England highly guilty of sacriledge who withhold them by Impropriations but if by a meere humane a Parliamentary-law only they lay claime unto them then may it the better be repealed since it so much intrenches upon the subjects propriety in generall and upon the most tender consciences of many in particular And when they are admonished to labour with their hands from Pauls example rather then be chargeable unto the people 1 Thess 2.9 they answer that though Paul did labour yet it was of his owne good will and curtesie there was no obligation for it and seeke to prove it by those words of Pauls where he sayes 1 Cor. 9.6 have not Paul and Barnabas a power as well as the other Apostles to forbeare working to which I reply that Paul and Barnabas had the same power to forbeare working which the brethren had to forbeare giving them maintenance the one could not be compelled to worke neither might the other be forced to set meat and drinke before them or any others much lesse if they were persons addicted unto idlenesse But I presume it will not be pleaded in Pauls behalfe that he or any body else might lawfully passe their time in idlenesse especially since we finde that Pauls expresse command unto the Thessalonians was that if any would not worke he should not eat 2 Thess 3.10 So neither is it pretended that Christians may lawfully refuse administring to the necessities of their brethren especially of such as teach them spirituall things 2. Paul cannot be said to require any other power of forbearing to worke than what the other Apostles had or made use of and we may not imagine of them that they were idly given doubtlesse they omitted no opportunity of imploying their time as might be most advantagious and edifying unto the brethren and upon this supposition they were to spend the whole day even all their dayes between providing for their owne livelihood their health and the propagation of the Gospell now besides modetate recreation meat and drinke was accessary for keeping them alive which they must have got by labouring with their owne hands or else have beene supplyed therewith from the brethren if the brethren did supply Paul with food and rayment then might he have forborne to worke as he insinuates 1 Cor. 9.6 but then he must have spent so much more time with labouring in the word and doctrine 1 Tim. 5.17 for he must not have beene idle as was ●aid before but by Pault practice 't is evident he might not forbeare working when his receiving maintenance would have proved chargeable to the brethren But to conclude Our Saviour it exacting of the Gospel-Ministery lest his Disciples being ignorant how to demeane themselves should goe about to carve their owne maintenance when hee first sent them out to preach the Gospell he charges them expressely saying freely yet have received freely give Matth. 10.8 then that they might not rest any wayes perplexed through feare of want as such who might apprehend themselves altogether unprovided of necessaries he bids them cat such things as were set before them Luke 10.8 and that they and their successors in the Ministery of the Gospell might be the better induced to relye upon the same providence ever after being returned from their Ministery he askes them saying When I sent you without purse and scrip and shooes wanted ye any thing and they said We wanted nothing Luke 22.35 whereunto I will only adde that for those who now tearme themselves Ministers and will not be contented with such wages and maintenance as Christ appointed them it is more then suspicious that they have no snare nor portion neither in the Apostles faith Ministery nor Gospell After I had finished this short Discourse there came unto my hands Mr. Seldens History of Tythes which I must needs say I had not seene before and am confident it will not be ungratefull unto the Reader if I here present him with some Quotations which I bring from thence and what I have observed as a briefe abstract of the History it self Quotations PEter Damian complaines of Pope Alexander the 2. about 10 60. that Infeodations or conveyances of perpetuall right of tither were granted to Lay-men l. 1. ep 10. l. 4. ep 12. apud Seld. c. 6. Leutardes 〈…〉 Rodolphus Gl●ben Hist 〈…〉 Wickles● asserted that tithes were m●●l● almes and that 〈…〉 might 〈…〉 which was condemned by the Councell of 〈◊〉 Infeo●●tions of t●●es such as were made unto Lay men before the Canon Prohibemus of the Councell of Lateran held under Alexander the 3. ●●80 are to this day 〈…〉 as other Lay-inheritances although none can now be created in France c. Selden Hist c. 7. The Canon law of the Greeke Church never commanded any thing concerning tithes Id. c. 7. Theodore Balsamen Patriarch of Antioch advises Mark Patriarch of Alexandria touching the quantity of what was to be offered in the Easterne Churches that no certaine quantity is appointed by the Canons and that through the inequality of mens estates none of them giving any such part to the Church as that it could discover their abilities which permits not a regular certainty they were contented with what custome and free bounty of the givers bestowed Respons 57. inter monumenta Juris Graeco Romani Pope Gregory in his answer to Austin the Monke tells him that the custome is generally to make a quadripartite division of all Church offerings or tithes for the Bishop for his Clergy for the poore and for reparation of Churches but admonishes him that in tendernesse of the English-Saxon Church he and his Clergy should still imitate the Community of all things used in the Primitive times under the Apostles Selden of Tithes c. 9. Disserences about Tithes were decided by the Sheriffes and Bishops in the Saxons times and afterwards made determinable in the Bishops Consistory by William the Conqueror Id. c. 14. sect 1. seq Temporall Courts did notwithstanding judge of tithes even untill Henry these conds time and in certain cases and manner of proceedings till Henry the thirds time Id. Ibid. sect 4.5.7 Epiphanius Bishop of Constance in Cyprus about the yeare 380. writing against certaine heretickes of the Primitive times speaking of the Tessaresderatitae or those which thought that Easter must needs be kept on the 14. Moone according to the Law given the Jewes concerning the Passeover fearing that observing of it otherwise might subject them to the curse of the law sayes they might as well be lyable to the same curse for not circumcising for not paying tithes for not offering at Jerusalem which is an undeniable argument that in those dayes and in those parts they paid no tithes no more then they did sacrifice or circumcise Id. Revew of Ch. 4. Observations THe Councells for the first 600. yeares take no notice of tithes but of offerings and lands possessed with their Revenues All that was received in the Bishopricke or Parish for both words had but one signification at first by such as were appointed by the Bishop was divided into foure parts whereof one fourth was for maintenance of the Ministery out of which every Curate had his monthly salary one fourth to reliefe of the poor sicke and strangers one fourth to reparation of Churches and one fourth to the Bishop of the Diocesse or Parish but this course was proper to the Diocesse of Rome Untill the yeare 800. Lay-men who were Patrons of Churches shared with their Chaplins and such Incumbents as they put in of all such offerings as were made as appeares by Councells and Imperiall Capitulaties Towards the end of the 400. yeare some few devouter people began to pay tithes or rather duties no proportion being established for reliefe of the poore which continued chiefly if not only for their use untill about the end of the 800. yeare at which time they began to be devoted unto Churches at the sole disposition of the Clergy not the Parson only but of some fraternity of Monkes at the Benefactors choice yet so that the Doner might appropriate them to what Church he pleased though it were situate in an other Parish or precinct then where the tithes were to be gathered That of Lateran was the first Generall Councell which mentioned tithes about the yeare 1130. and no Canon commanded the payment of tithes till the Lateran Generall Councell in the yeare 1215. FINIS