for warre ver 2. the Leuites are numbred from a moneth old ver 62. who are not yet to execute any office in the tabernacle vntill they be fiue and twenty yeare old Num. 8. 24. after the age of fifty they were to cease and to execute that office no longer v. 25. Now let a man esteem by gesse how many in those three and twenty thousand Leuites were not onely vnder the age of fiue and twentie but also vnder the age of twentie vnder which age none of the other tribes are numbred let him also esteeme how many of that whole number of Leuites might be aboue fiftie and I make no question but that he must deduct the one halfe at least and so the number of the Leuites shal not be much aboue eleuen thousand which doth not greatly exceede the sixt part of the tenth So that by this true account the Leuites are so farre from beeing the tenth part that indeede they prooue to be the threescore or sixtieth part of the people of Israel when they were numbred in the wildernesse a little before their entrance into the land of Canaan and soon after that the Lord had assigned the tithes to be the portion of the Leuites Afterward the Leuites are reckoned from thirty yeare olde and their number is increased to 38000. 1. Chr. 23. 3. but the people are also increased accordingly as appeareth 1. Chron. 21. 5. to be almost sixteene hundred thousand men of warre in Israel and Iudah besides the men of Beniamin who are not in the number v. 6. who in all likelihood could not bee lesse then two hundreth thousand considering that 400. yeares past in the account Numb 26. they were no lesse then fiue and fortie thousand and six hundreth and also the citie Ierusalem and the most populous places of the countrie was in the land of Beniamin So that still it is most plaine that the schoolmen and their followers doe roaue very wide and come nothing neere the marke while they make the Leuites to be the tenth part of the people of Israel and so their reason to prooue that the tythes had beene due to the Leuites by a iudiciall lawe falleth to the ground for the foundation thereof is found to be deceitfull Neither onely the schoolemen in their acutenesse haue thus thought the tythes an equal portion for the Leuites whome they vnadvisedly reputed to be about the tenth part of the people but also diuerse others waying the matter in common equitie and considering the Leuites to be a populous tribe haue thought that the tythes might be but a competencie for them among the Israelites and yet bee too much for the Ministers of other countries which should not neede to be so many for the like proportion of people But when this also shall haue beene duely considered which I haue made plaine vz. that of Leuites fit for seruice there was not aboue one Leuite to threescore men of the other tribes beeing all men of warre and either beeing or fit to be Masters of families it will appeare that the number of Ministers now a dayes in other countries proportionable for multitude to the land of Canaan had not neede be any lesse then was the number of Leuites for may not euery threescore yea euery fiftie or fortie housholds be accounted ordinarily a competent charge for one Minister If then other countries proportionable to the Land of Canaan haue neede of as many Ministers as the Israelites had Priests and Leuites then are the tithes of other countries no more a superfluous maintenance for the Ministers thereof then the tythes of Canaan were to the Priests and Leuites of Canaan specially considering the exceeding fruitfulnesse of Canaan aboue all other countries as appeareth Numb 13. 24. vers 28. where the grapes were so goodly that one cluster thereof is carried between two vpon a soa-staffe as if one cluster of those grapes were a load for two men Consider also the great exceedings and aduantages of the first fruits offerings and shares of sacrifices which were daily added vnto the portion of the priests in plentifull abundance as all the meate offerings except a little of each sort â—euit 2. â— veâ— 1â— 1â— which was offered vp by fire vnto the Lord for a memoriall also the whole peace offering whether of sheep goat or bullocke The whole sinne offering of the gouernour or priuate Leuâ—t 3. c 4 cap. 7. person the whole trespasse offering sauing that of each of these some fewe small fragments as the kidnies the caule couering the liuer the rumpe the fat couering the iâ—â—â—alâ—s slancke and kidnies which were to bee burnt for a sweet sauour all the rest was the portioÌ„ of the priests as appeareth also Num. 18. 9. where all these offrings are rehersed assigned to the Priests by god himselfe where presently followeth a farther grant v. 11. This also shall be thine the heaue offering of their gift with all the shake offerings of the children of Israel All the fatte of the oyle All the fatte of the wine and of the wheate which they offer vnto God for first fruites and the first ripe of all that â—â— in their land which they shall bring vnto the Lord euery thing separate from common vse shall bee thine And this was a great wealth for euery male must bring an offering thrice euery yeare Exod. 23. 15. 17. also all ground and houses dedicated vnto the Lord was the priests Leu. 27. But the graunt afore named in the 18. of Numb is still enlarged v. 15. All that first openeth the wombe of man or beast shall be thine the first borne of man and the first that openeth the wombe of the vncleane beast shalt thou redeeme for fiue shekles after the shekell of the Sanctuarie And yet also the priests had diuers aduantages for the increase of their maintenance besides their tythes as all things to be restored when there was knowne no right Numb 5. 8. owner also they had their share both in the second sort of tythes which were to be spent in feasting in Ierusalem Deut. 14. 23. and also in the third kind of tythes which were laid aside euery three yeares for the Leuite and the poore Deut. 14. 29. So that though a lesse companie oâ— Ministers by the one halfe might sufficiently administer vnto as populous a nation as were the Israelits yet ought not the tythes of that nation be thought any greater maintenance for them then the tythes of the Israelites were for the Leuites considering both the extraordinary fruitfulnesse of the Land of Canaan and also the large â—ees by which as we haue shewed the portions of the Preists were aboundantly increased Neither can it be said that we haue an aduantage beyond the Leuites in our gleab lands which the deuotion of godly forefathers haue added to our benefices considering that the Leuites had their cities eight and fortie Numb 〈◊〉 in number and their faire
require is the tenth part of the increase of the goods of their brethren who doe liue vnder their Ministerie For the auouching of this truth we must consider two things I us Factum that is right and practise The right is twofold 1. originall which is Gods 2. deputed which is mans The first and originall right vnto tythes is the Lord Originalâ— right to tythes Gods owne right Leu. 27. 30. 32. All tythes of the land of the seede of the ground of the fruit of the trees is the Lords holy to the Lord. And euery tythe of bullocke and of sheepe and of all that goeth vnder the rod the tenth shall be holy vnto the Lord. Hereupon it is that when the Israelites be slacke in payments of their tythes God doth say not that the Leuites but that he himselfe is robbed Mal. 3. 8 9. and the barne or store house of the Leuites God calleth it bethi my house It is in vaine to say that tythes are the Lords onely in a generall sence as all other things are the Lords as the cattell vpon a thousand hils for it is manifest that this is spoken Psal 50. 10 Carlet tyth cap 3. Eburn p 65. discriminatim by way of distinction insinuating that tythes are the Lords by a speciall proprietie the Lord hauing allowed vnto men the nine parts and reserued the tenth vnto himselfe For except it were vnderstood in this speciall sence and not in the generall then not the tenth part but all the ten parts are the Lords and then it will follow that God giueth all to the Leuite For when God saith concerning the Leuites I am their inheritance Ezech. 44. 28. I am thy part and thine inheritance Num. 18. 20. doth he not plainely meane that they hauing none inheritance among their brethren shall haue that which is the Lords part If they shal haue that which is the Lords part in a generall sence they shall haue all for in that sence all is the Lords But they must haue onely a tenth part besides their offerings which they haue vnder the name of the Lords part the Lords possession the Lords inheritance therefore the tenth is the Lords part in another sence and meaning then as all the rest is his Hee hath a common right in the rest in regard of his creation and prouidence so as all are held of him and at his good pleasure but he hath a speciall right to tythes as his owne demeanes or reserued estate Hereupon it is that M. Calvin writing vpon these â—eâ—teâ— words Leuit. 27. 30. calleth tythes proprium Dei ius regalâ— vectigal that is Gods proper right and royall tribute And in the same place of his Penâ—et vpon the words of Deut. 14. 22. saith Deo vendicat omnium frugum decimas quibus autem soluendae sint non statim exprimit that is Moses doth challenge for God the tenthes of all fruits but he doth not presently expresse to whom they shall be paid For whereas Moses doth proclaime Gods challenge in Sinai where all the booke of Leuiticus was deliuered Leuit. 27. 34. the assigning of tythes vnto the Leuites is not mentioned vntill the 18. chapter of Num. which was long time after for between the departure of the Israelites from Sinai and the things written Num. 18. there were many accidents as the lusting for flesh and the punishment thereof the murmuring of Aâ—ron and Miriam the espying of the Land of Canaan the rebellion of Corah Dathan and Abiram the confirming of Aarons priesthood by the budding of his rodde and diuers other notable occurrences Yea where they departed from Sinai in the second moneth of the second yeare Num. 10. 11. they receiue not the precepts mentioned cap. 18. vntill the 30. yeare So that Perkins digest pag. 1â— the proper right vnto tythes is Gods independantly they beeing proclaimed to be his about thirtie yeares before they were assigned vnto the Leuites so as though God had not ordained the tythes to be the portion of the Leuites yet had the tythes beene still due vnto God for he doth not say they shall be the Lords when hee appointeth them for the Leuites but they are his alreadie what soeuer hee shall thinke good to doe with them And to that effect are the words of Mr. Calvin pregnant Cum decimas In â—eb 7. â— populus quasi sacrum vectigal offerret deo Leuitae eas recipiebant quia in locum suum deus cos quodaÌ„modo surrogabat that is when the people were to offer the tythes vnto God as a sacred tribute the Leuites did receiue them because God had substituted them after a sort in his place And by and by after in the same place hee addeth quod debebat Abraham deo soluit in manum Melchisedech that is what Abraham ought vnto God hee paid into the hands of Melchisedech So that euen then before the priesthood of Leui the tenth was Gods speciall portion What share soeuer of any estate any man enioyeth he hath the same as a Farmer or Coppyholder from the Lord God and therefore he oweth vnto God not onely his seruice of obedience vnto the commandements but also some rent or acknowledgment whereby he may testifie that hee holdeth his estate of the Lord God And therefore saith Salomon honour the Lord with thy riches Goulartius Pâ—o. â— 9. â—pist â—â— noâ— 11. in his notes vpon Cyprian hath these words Vsus decimarum tribus in rebuâ— cernitur id est agnoscere omnia quae tum è terra eduntur tum ab animantibus procreantur diuina bonitate ad vsum nostrum gigni quod testabantur pendentes decimas deo eo tanquam principe gubernatorâ— agniâ—o a quo omniâ—bona in nos proficiscerentur c. that is there is to be discerned a threefold vse of tythes 1. to acknowledge all things both of the fruits of the earth and also of the increase of cattell to be by the goodnesse of God produced for our vse which thing they testified by paying their tythes to God acknowledging him for the King and Gouernour from whom all good things are deriued vnto vs c. Whereunto agreeth that testimonie of Doctor Iunius Velnatura teste beneficia dei prositerioportet 〈…〉 31. eos qui acceperunt â—quemadmodum gentes ipsae decimas Herculi praebuerunt solenni more that is Nature it selfe beareth witnesse that they who haue receiued benefits from God ought to acknowledge them as the very heathen performed tythes vnto Hercules in a solemne manner To the same effect further are the words of Mr. Calvin 〈…〉 18. 20. Deus tanquam Rex decimas sibi suo iure vendicat that is God as a King challengeth the tythes to himselfe by his owne right And so saith Augustine non rogat tuum sed suum rogat decimas that is hee doth not aske thine 〈…〉 219. but his owne he doth aske the tenthes Where Augustine maketh a manifest difference betweene that which is
we may expound Scripture by Scripture then it will appeare that the word tenth is here to be supplyed for that was the part and no other which God assigned to the ministerie of his worship He who shall thus expound it shal haue the tenure of the Scripture to auouch his interpretation but whosoeuer shall expound it otherwise either he expoundeth not at all or at least he but giueth his own bâ—re gesse without ground If thou saiest he must giue a part that is he must giue something this if it be not obscurum per obscurius certenly it is not ignotum pernoâ—â—us for I must aske thee againe what is that something And so if any shal oppose against the euidence of the aforenamed simily and say that it onely importeth equitie but setteth not down any particular forme or determinate quantitie I answer that there must be a particular determination Carlet tyth cap 4. before any thing be done Will any man now say as some whom we mentioned in the second chapter haue said that euerie man shall giue what himselfe shall please Surely the worldly man would smile in his sleeue to see his elbow vnderlaid with such a cushion it is a pleasing doctrine and gently claweth flesh and blood but where is the ground of this construction Doth any Scripture teach vs to appoint God to stand to mans curtesie without so much as any lawe to reprooue them by when they become negligent Is this any other but an humane conceit without warrant Will any man in his right wits let out his ground to a tenant to pay meerely what the tenant himselfe pleaseth No sure He that is a Lord will haue this priuiledge to impose a rent vpon his owne ground Many Lords haue beene bountifull to well deseruing tenants 〈…〉 p. 6â— nants and haue accepted of a verie easie rent yet they haue determined it by their owne mouthes though they haue made it neuer so small euen so Almightie God who giueth to euery man all that bee inioyeth as a tenant at will hath made the rent to bee small indeede when it is but the tenth yet he hath not left it to the curtesie of his tenant but as he sheweth his bountie in making the rent easie so he sheweth soueraigntie in naming the rent at his pleasure and making it certen If any shall expound this part to be at the determination of the magistrate this is againe a humane coniecture and howsoeuer it may seeme to nestle in the rocke and to strengthen it selfe with great authoritie hauing betaken it selfe to shrowd vnder the wing of the Magistrate yet we shall easily retriue it from that couert without the least offensiue touch to the vttermost hemme of the Magistrates garment We most gladly acknowledge the Magistrate that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods liuely image Gods owne lawfull Menand surrogate yea no lesse then a God on earth Psal 82. who beeing godly assumeth to himselfe as he is allowed by God authoritie and power to make lawes to order men but not to stint Almightie God in any of his required duties The godly Magistrate doth prouide that God may receiue what he hath required but doth not appoint him what he shall require God himselfe hath set downe his owne worship and himselfe hath particularized the speciall parts thereof That which is his own worship he referreth not to mans invention And as it staÌ„deth with gods worship so doth it also with gods impost rent or tribute it is his owne he hath imposed it his owne selfe and hath not left it at mans appointment Obiect But it may be obiected The Magistrate may make lawes concerning the worship of God commanding or forbidding as he seeth cause for order and comelinesse as what part of time what place what manner of vestiments he will haue for diuers religious exercises why then may not the Magistrate haue as much to doe with Gods tribute as with his worship Resp I answer that he hath fully as much to doe with the one as with the other vz. in those things which circumstantially concerne either of them and where the word of God also is silent leauing things so to the Magistrates discretion But as for the substance of those things which the Lord God requireth for his owne no man may either diminish or alter Obiect Numbers weights and measures are circumstances and therefore because they are circumstances they should seeme to be referred to the discretion of the Magistrate to increase or lessen them as cause may require Answ Hee that in matter of payments permitteth number weight and measure to the pleasure of the payer hath bound him to nothing Secondly all circumstances are not in the power of the Magistrate to appoint but onely such circumstances as the word of God hath not particularly determined for circumstances set downe or appointed by God may not be altered without his leaue God doth not say concerning the time which is a circumstance of his worship You shall set apart for my worship and seruice some time as you shall see cause or as the Magistrate shall appoint but he saith peremptorily and precisely Remember that thou keepe holy the seauenth day which number of Seauen may not be deminished altered it is from the Seauenth to a Scauenth the number still retayned and that little alteration which was made proceeding from the direction of the spirit of God for it beganne when Christ himselfe was vpon the earth and continued in the time of the Apostles So where God doth not onely say indefinitely honour the Lord with thy riches but also determineth the tenth part for his own speciall due it is not in the power of any man to enforce the D. 〈◊〉 v. vâ—ew of 〈◊〉 〈◊〉 law pag 163. 164. diminishing of this number The Christian Magistrate may appoint dayes besides the Saboath and command solemne worship vnto God vpon the same dayes as occasion of humiliation by prayer and fasting or of tryumphing by praise and feasting may require but with this caueat First that man appoint no day vnder the name of the Lords seauenth and Saboath day Secondly that no day of mans appointment doe cause the Sabaoth to be quenched and put down but that the saboath doe still hold his owne course notwithstanding the dedicating of other dayes besides Euen so also the Magistrate may as occasion requireth cause some thing else besides the tythes to be dedicated vnto the seruice of the Lord and maintenance of his ministerie but with the like caueat First that man appoint nothing in this case by the name of Gods tyth or of that tribute which God himselfe hath determinatiuely inioyned Secondly that no share of mans appointing doe smoother or drowne the tythes but that the tythes be still duely paid what addition or supplie soeuer besides is caused That God hath required the tenth that is plaine but Carlet tyth cap. 1. where or when did he euer giue any man
a part of thy reuenues howsoeuer arising what part the tenth of what of all Consider that all is the Lords the seede the fruit the floud hee doth not say some are of the Lord and therefore owe tythes some are not of the Lord and therfore owe not any tythes neither doth he say some things are of the Lord after one manner and some after another and therefore all owe not tythes alike but let a man consider that all are of the Lord and then to take away all doubt hee descendeth to particular Do militia de negotio artificio redde decimas that is pay tythes of thy warfare 1. Serm 1◠〈◊〉 poâ—t 〈◊〉 of thy trade and of thy handicraft and yet more fully quod si decimas non habeas fructuum quod habet agricola quodcunque te pascit urgenium dei est indedecimas expetiâ— vn le viuis that is if thou hast not tythes of fruit which thing the husbandman hath what deuise soeuer doth maintaine thee it is the Lords and thence hee requireth tythes whereupon thou liuest and then follow those particulars aforenamed de militia de negotio c. Vnto these Fathers therefore nor vnto their forefathers there was knowen no such diuersitie of tything much losse is it allowed by any of them as reasonable as may appeare by their writings at large a tast whereof is giuen in the ninth chapter in those few fragments there briefely but yet faithfully rehearsed In processe of time as is seene in the Decretalls the indulgence and conniuence of the Church for the greater incouraging of men in some professions and courses considering either the casualties whereunto such trades are subiect or the greatnesse of the charge wherewith they must be followed hath permitted vnto them a diduction of their expenses requiring tythes onely of that portion of increase which doth remaine as a cleare gaine or aduantage Where we haue aduisedly to consider both what parties may take benefit by this toleration and also what must be accounted cleare gaines and what may beare the name of expenses least either some without any cause or others beyond the iustnesse of their cause be bould to plead without contradiction either exemption from all or mittigation in part Of such parties as by any colour of equitie may craue diduction of expenses there are three sorts the first is the husbandman in some causes as for example if a ground which hath beene formerly so barren that it was vtterly vnprofitable nor could be made soysonable without great expence is at last with long and large labour and cost of the occupier made good and fruitfull here it seemeth that a man should be allowed all his charges before he paie any tythe because that vntill a man hath receiued all hee hath laid out he seemeth to be rather diminished then increased but tythes are due of increase therefore they seeme not due in these cases Some colour of reason this hath and yet no such absolute force as is without strong resistance for first that is not a certen rule that tythes are not due but where the stocke is increased for let a man buy a thousand cattell all bigge with young and nine hundred of them not only faile to bring forth but also perrish vtterly in a litle space yet is the tythes paid of the increase of the residue likewise though the ground tilled yeeld not the charge of the seede and husbandrie bestowed vpon it yet is the tenth cast out as it is better or worse without regard of expenses Secondly in the case of improouing grounds though the charge be great yet is it not so necessarily to be allowed before the tythes be paid for it is much in the nature of a purchase to the owner if a man hath made a purchase hee is not to say I will pay no tythes out of ground purchased vntill I haue receiued from it so much profit as it cost mee because that vntill then I am not increased but diminished euen so in this case the charge of improouement hath raised the estate of the improouer in that his yearly reuenues are increased and therfore why should not tythes bee due out of such an improuement as well as out of a purchase Indeed in regard of benefiting the common wealth there is a great difference betweene a purchase and an improouement because that in a purchase a propertie onely is altered but the common wealth not enriched but in such an improouement the very soile is amended and so the common wealth is aduantaged and the church also whose estate of benefit is to rise oâ— to fall with the common wealth is also made a gainer and therefore hath there beene granted vnto improouers this fauour of hauing their charges diducted rather to encourage men to be so aduantageable to the Church and Commonwealth then in regard of the charge it selfe whereby the partie is but made a purchaser A second sort of men allowed their expence before â—hey tythe are Marchants that is such men as by sending â—orth or fetching home commodities ouer Seas or by long and tedious iournies are liable as to great expence so to many dangers of shipwracke Pirates robbers by land and many other casualties vnto these kind of men the conniuencie of the Church for their greater encouragement and not any other necessarie force of reason hath allowed their expences For if these men plead their reasons there are answers for them in all readines as If they say wee are at great charge and vnder many dangers what we now gaine we may loose againe vpon the next aduenture The answer is that God is the God of the sea and land so that what gaine soeuer is lawfully compassed either by sea or land that commeth by the good and free blessing of Almightie God and therefore oweth vnto god that tribute which himselfe imposeth and that is his tithe euen as the tribute of impost is paid to the King absolutely without respect of the merchants charges or dangers And as for the dangers either of bodie or goods wherein the merchant doth exceede the husbandman first they are voluntarie no course of life commeth by compulsion secondly their gaines vnder the ordinarie blessing of God with good discretion and husbandrie are farre greater then are the increase of tilling grounds feeding cattell and the like witnesse daily experience what husbandman ordinarily is able to compare with a merchant of the like estate and beginning with himselfe therefore for all that reason the merchant is still to pay his tythes as well as the countrie husbandman yea further the more the merchant is to depend vpon gods prouidence and protection the more carefull ought he to be in the faithful and 〈…〉 chearefull paying of his tythes to God that so hee may the better by this honouring God with his riches expect his blessing according to his promise Prou. 3. 10. A third sort of people allowed diduction of expences are such as