AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN'S HISTORY OF TITHES By STEPHEN NETTLES B. of Divinity PROV 3.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 9. Honour the Lord with thy riches and with the first fruits of all thine encrease 10. So shall thy barnes be filled with abundance and thy presses shall burst with new wine AC OX AT OXFORD Printed by IOHN LICHFIELD WILLIAM TVRNER Printers to the famous Vniuersity 1625. TO THE RIGHT WORSHIPFVLL DOCTOR PRIDEAVX Rector of Exceter Colledge His MAIESTIE'S Professour in Divinity and Vice-Chancellour of the Vniversity of Oxford Reuerend and worthy Sir THE combination of zeale and learning wherewith God hath honourd You the loue You beare to the Hebrew studies and the cause handled in this litle tract together with the manifold fauours You haue pleased to vouchsafe me being as yet vnknowne vnto You haue beene the Allectiues to this small remembrance whereby coveting to shew my thankefulnesse I first offer vnto you the first fruits of these my poore indeauours And albeit comming now to write in this manner after the diuers treatises of tithes already extant I know it is but litle that can either be performed or expected from me in this subiect yet as the Iewes in gathering their fruits in Haruest beside their oblations and tithes had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 19.9 Deut. 24.19 20. i. the corner of the field the gleaning and the forgotten sheafe which were assigned to the vse and benefit of the poore so in some respect may I judge these scattered slender and poore Collections to be much of the like nature and therefore desiring to cast my mite into the treasury of the Church I present them vnto You in hope that as You haue already afforded them Your fauourable Construction so You will please also to assist them so farre as truth requires with your willing and able protection And thus beseeching the Almighty to blesse You and Your worthy labours to his glory and the good of the Church I take my leaue and rest Your Worships in all Christian duty to be commanded STEPHEN NETTLES Lexden May 4. 1625. THE PRAEFACE WHereas diuers Treatises haue bin published heeretofore in way of answer to the Booke intituled The History of Tithes it may be after this long silence it will now seeme strange and be thought a worke altogether vnseasonable and superfluous either to write or speake any more of that subiect Notwithstanding because the Historian himselfe and many others led rather with affection then judgement doe still much magnifie among the rest the Iewish part of that History as though some hidden matters of importance were involued therein I hope it shall not be offensiue to any sith this passage as yet hath not bin scanned if I as another witnes in the same cause endeauour only to bring in some evidence not yet explained that may helpe to vnfold cleare sundrie doubts and questions in this kind For albeit the Author of the History in the Praeface thereof offring it to the triall of the most censorious examination with a challenge against all opponents in his poëticall phrase Si falsa est accingere contra c. doth thereby insinuate that he hath written nothing but infallible truth And though also the authoritie of the Iewish Writers against the divine right of the Church in Tithes be alleaged with much confidence and ostentation and receiued also with great applause and more then ordinary approbation yet let praejudice and partiality with other sinister respects be laid aside and I make no doubt but there will appeare as much defect and errour euen in this part of the History as in any other whatsoeuer and that the writings of the Iewes though we depend not on them because in many things they are vaine and fabulous yet take them as they are being truly related will afford more grounds of proofe for the diuine right of Tithes then either hath as yet from them or can bee shewed against it I did wish expect that a more able workeman would haue vndertaken this taske and therefore these papers of mine which long since haue bin viewed and censured were neither at the first intended nor after hastened to the Presse But seeing in all this time I heare of no other discourse of this nature either performed or promised I haue at length yeelded to the desire and perswasion of such as might command me to publish this the rather because not long after the first appearing of the History I did in a publike Sermon take exception against diuerse parts thereof which being distastefull to some hearers I thought it did concerne me for better satisfaction aswell to the Eye as to the Eare to justifie with my pen what I avouched in the Pulpit and the same together with other obseruations to present to open view the intendment whereof ayming at nothing else but manifestation and confirmation of truth I am not carefull neither doe I thinke it needfull for this attempt to make any long apology Hauing therefore thus much praemised in way of Praeface I now passe forward vnto our purpose AN ANSVVER TO THE IEVVISH PART OF Mr SELDEN his History of Tithes SECT 1. THere are two things for which this History being duely examined doth discouer it selfe worthy to be taxed The first is the wresting of holy Scriptures against their true sense The other the boasting of Iewish Rabbines without any soundnesse or shew of reason for the Author as it seemeth bearing no good affection either to Priest or payment of Tithes when he would draw a text of Scripture to his purpose he doth vsually garnish and set it forth with the expositions of the Iewes and that in generall termes as though he had them all at his fingers ends and all of them were on his side when as notwithstanding it will appeare that sometimes none rightly vnderstood sometimes insteed of all only one is cited as on that Text Levit. 27.30 Also all the tithe of the land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. The History saith cap. 2. pag. 13. The Iewes apply this Scripture to the second Tithe The Iewes are here propoūded in generall yet there is none quoted but Salomoh Iarchi Cap. 2. pag. 16. So on Deut. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith this place of the yeare of tithing is interpreted by the common glosse of the Iewes by the yeare of one Tithe c and yet none is cited but Salomoh Iarchi notwithstanding when Salomoh Iarchi speaks any thing that may seeme to make for the diuine right of tithing then his testimony is curtol'd contradicted as is plaine in the very beginning of the History Gen. 14.20 And Abraham gaue him tithe of all that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that he had as the ordinary glosse of Salomoh Iarchi there
time of the Gospell vnlesse we thinke it fitting that the spirituall sonnes of the Church should liue in all plenty and the spirituall Fathers goe a begging not considering what the Apostle saith Galat. 6.6 Let him that is taught in the word make him that taught him partaker of all his goods And that we may yet further see in what manner the Priests in the Law were partakers of the peoples goods I will here relate one thing more that R. Bechai hath on Numb 18.14 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Our Doctours of happy memory in their discourses propound an example of a certaine woman that had a sheep which when she went to sheare the Priest came to her that she should giue him the first of the fleece Deut. 18.4 And when she brought forth the firstborne the Priest tooke that Numb 18.15 Now she seeing the case stand thus killed it then came the Priest and tooke the gifts Deut. 18.3 Afterward she said this flesh shall be a thing separate from the common vse then he tooke all Numb 18.14 In the beginning of this second Chapter of the History the Author in his Dichotomie saith that the yearely increase is either fruits of the ground or cattell I haue already spoken so much as I intended of the first and should now come to the other but before I enter vpon that considering that among other texts of holy Scripture wrested misinterpreted in this treatise we meet here with a crosse exposition of that text Leuit. 27.30 cited in pag. 13. of this Chapter I thinke it not amisse in a word or two to try the soundnes of it the rather because this Scripture hath vsually beene alleadged by iudicious and learned Diuines as a principal ground for the establishing of the diuine right in tithes But the Historian intending heere as it seemes to depriue vs of the benefit of this text and the true sense thereof doth therefore slylie bring it in by way of a Parenthesis and sayes that the Iewes apply it to the second Tithe which Tithe was meerely Leviticall is finished and so by consequent he doth insinuate that all haue erred who haue otherwise interpreted or vnderstood this text and therefore no hope here any longer of any hold or warrant for the Tithes we challenge But for answer to this though the Iewes be oftentimes idle and ridiculous in their interpretations and being enemies to Christianity giue vs cause to trust them no further then we see them yet to let these exceptions passe first I avouch that the chiefest and best learned of the Iewes doe not expound this text to be meant of the second tithe and because the Iewes in generall are heere named and yet none but one only is cited therefore that the truth may the better appeare I will oppose one of greater authority against him Aben Ezra a Iew often heretofore mentioned and one of speciall credit among them and therefore vsually stiled with an epithete Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra the wise man he is plaine of an other opinion touching this Text his words are these on Leuit. 27.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He that hath an heart to vnderstand the secret of the world shall also know the secret of the firstborne and the tenth And behold Abraham gaue tithe and fo also our father Iacob and I will further reueale part of the mysterie when I speake of the second tithe by the helpe of him that is first or one and hath no second 1 By which words it is euident first that he speaking of Abraham and Iacobs tithing taketh such Tithes to be meant here as Abraham Iacob payed before the Law 2ly Whereas he saith he will reueale part of the mystery when he comes to speake of the second Tithe he doth manifestly acknowledge that this place is not meant of the second Tithe therefore when he comes to the proper place thereof in his Commentary vpon Deut. 14.23 he doth there performe that which he did here promise His mysticall reason there expressed is taken from the perfection of number which I haue touched before and the drift of his speach tendeth to signifie in effect that as God is Alpha and Omega the beginning and the end the first and the last so the beginning and the end the prime and the perfection the first and the tenth must bee consecrate to him And in this respect Philo Iudaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. de congressu quaerendae eruditionis gratia pag. 342. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is some nerenesse as it were and affinity betweene God and the tenth And to like purpose writes Abarbinel on this Text of Leviticus But I let passe these curious speculations and subtilties about number ne fortè cùm de numero multum loquamur mensuram pondus negligere iudicemur as St Austin speakes in the like case de civit Dei lib. 11. cap. 31. neither doe I intend to dispute the question but only to free the Text from false interpretation and therefore I haue here produced this Rabbines Testimony a Iew against a Iew a better against a worse I might likewise here alleadge the authority of Lyra and others that in this agree with Aben Ezra and among the rest Abarbinel is very plaine that both first and second Tithe is comprehended in this Text saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Tithe of the corne of the ground that is the first tithe and the second tithe and he addes also a reason to shew that these are holy to the Lord as arising from his prouidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his blessing of the increase of the earth which hath reference aswell to the first as to the second tithe But I come now to heare the aduerse party and to consider briefly the forme and reason of his testimony Levit. 27.30 All the Tithe of the land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Scripture speakes of the second Tithe saith Salomoh Iarchi in this place It is the sentence rule of Hilary obserued by that Reuerend Father of the Church whose learned labour for the clearing of the truth in the question of tithes hath now long beene extant That he who readeth Scripture as he ought must not bring a sense to the words but fetch the sense from the words and not compell the Scripture to speake as he in preiudice conceiueth But R. Iarchi goes directly against this rule for he hauing a preiudiciall conceit that this Text must be interpreted of the second Tithe he therefore restraines all the particulars therein contained to his own purpose And because in Deut. 14.23 the place of the second Tithe it is said Thou shalt eat before the Lord thy God the Tithe of thy corne of thy wine of thine oyle therefore from thence hee expounds these in Leuit.
other Rabbines on diuers texts of Scripture and also in the Talmud doe plainly shew against this History that the Tithe of beasts is a distinct and seuerall Tithe by it selfe differing from the Priests and Leuites Tithe Deut. 12.6 Ye shall bring thither your burnt offerings and your sacrifices and your Tithes Where Iarchi expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Tithes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Tithe of beasts and the second Tithe to be eaten within the wall at Ierusalem And Rabbi Abuhab commenting vpon Iarchi in the same place saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Iarchi speakes this because that if he should interpret it of the first Tithe he was to giue that vnto the Leuite Where he makes a manifest difference betwixt the Leuites Tithe and the Tithe of beasts and and so doth Ramban on the same Text at large likewise on Amos 4.4 Come to Bethell and transgresse to Gilgal and multiply transgressions and bring your sacrifices in the morning and your Tithes after three yeares It is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And your Tithes after three dayes The Iewes therefore giue a double exposition of these words either that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie yeares as sometimes it is taken in Scripture as Leuit. 25.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within a yeare may he redeeme it and so this Text of Amos hath reference to that in Deut. 14.28 At the end of three yeare th u shalt bring forth all the Tithes c. Or else it is taken in his proper signification for dayes and in this sense they vnderstand here by Tithes the Tithe of beasts which Idolaters did offer contrary to the Law for so are Iarchi his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Law saith concerning the lesse holy things Levit 7.18 19.6.7 It shall be eaten the day ye offer it or on the morrow but idolaters say after three dayes eat the Tithe of your cattell or else the idolatrous Priests teach them so as he further sheweth in this place c. In like manner Dauid Chimki on the same Text accordeth with Iarchi in this interpretation saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. After three dayes your Tithes i. The Tithe of beasts which is of the lesse holy things and the Law saith concerning the lesse holy things It shall be eaten the day ye offer it or on the morrow but they eat it after three dayes For the better clearing of these testimonies wee must here note by the way that the Iewes make two sorts of holy things the one they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesse holy Iarchi grounds this distinction on Leuit. 21.22 The bread of his God euen of the most holy and of the holy shall he eate The same distinction is commonly vsed by other Rabbines as Aben Ezra on Numb 18.9 And by Ramban on Leuit. 19.5 and Baal Haturim on Deut. 12.11 so also in the Talmud as in Massecheth Gnorlah cap. 2. fol. 81. and Chiduschin cap. 2. fol. 52. c. The most holy things were such as onely the Priests were to eat of as Iarchi sheweth on Numb 18.10 and so Aben Ezra on Deut. 12.27 The lesse holy the people also might eat as Aben Ezra signifies on Leuit. 7.15 and Deut. 12.27 and Iarchi on Levit. 10 14. Among the first sort of these holy things they number the meat offering the trespasse offering the sinne offering the first-borne the shoulder the brest c. as appeares by Aben Ezra on Numb 18.9 and Deut. 12.27 Among the second they reckon the peace-offerings Leuit. 7.15 So doth Aben Ezra on this Text and Ramban likewise testifieth the same thing on Leuit. 19.5 And when ye shall offer a peace-offering vnto the Lord ye shall offer it freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He speakes this of the peace-offrings which were the lesse holy things and were to be eaten by the owners themselues c. And to this second sort of holy things the Iewes likewise doe referre the Tithe of Cattell as is euident by Iarchi and Chimki and others in the places before cited And Ramban further confirmes it on Numb 5.10 And euery mans hallowed things shall be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Scripture drawes all holy things giues them to the Priests doth not reserue of them but only the offering of thanksgiuing the peace-offrings the Passeouer the tithe of beasts the 2d Tithe the planting of the 4th yeare that they should belong to the owners Dauid de pomis in his dictionary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing the diuers kinds of sacrifices among the Iewes doth in all things agree with vs in this that hath beene said concerning the Tithe of beasts and so doth Moses Ben Maimon in the Talmud in Massecheth Becoroth cap. 9. fol. 25. Mishneh in Megnashar Seni cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Wee haue heretofore oftentimes mentioned that for the Tithe of beasts they offer the fat and the blood thereof and the owners doe eat it in Ierusalem that is doe eat the flesh thereof as Iarchi before expressed Now the reason why the Iewes doe after this manner conceiue and teach concerding this Tithe is related both by R. Bechai and also by Iarchi on Levit 27.33 to be because say they it is not reckoned among the 24 gifts of the Priesthood for that is the number that they make of them according as I finde them set downe both by R. Bechai and R. Chaskoni on Numb 18. in this order So Iarchi on Gen. 29.34 and in the Talmud in Massech Cholin 133. fol. 2 pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The twenty foure gifts of the Priesthood were giuen to the Priests twelue in Ierusalem and twelue in the borders The twelue that were giuen in Ierusalem are these the sinne offering the trespasse offering the peace offerings of the Congregation the skinnes of the holy things the shew bread the two loaues the Omer or sheafe the remainder of the meat offerings the residue of the log or pint of oyle for the leaper the oblation of the thanksgiuing the oblation of the peace offering the oblation of the Ramme of the Nazarite And these following are the twelue that were giuen in the borders The great heaue offering the heaue offering or oblation of the tithe the cake the first fruits the first of the fleece the shoulder the two cheekes and the maw the first borne of man the first borne of the cleane beast the firstling of the asse the dedications or vowes the field of possession the robbery of the stranger Leuit. 6.5 Numb 5.7.8 These are the foure and twenty gifts that belonged to the Priesthood And among these there is no mention of the first-borne of any vncleane beast but only the Asse and no mention at all of the tithe of cattell What soundnesse there is in this their doctrine