of our English Councels wherein not onely these Laws mentioned are recited but also many other Laws and Constitutions concerning Tithes by other Kings and Parliaments of that age It would have been an easie matter to have inserted them at large here being there set down in order of time successively but because I am unwilling to add any thing or alter in the text of his discourse and that the Tome of the Councels is obvious to every mans perusall I will onely adde some brief references to them as also to M. Selden in the eight chap. of his History who hath recited them all and some more then are here mentioned From both these learned Lawyers the studious Reader may be abundantly satisfied especially when the second Tome of the Synods shall be extant there will be full testimony of our own Laws to confirm this truth for 500. years after the Conquest as these are for 500. years before it When Gregory the great sent Augustine about the year 600. Chr. assisted with 40. Preachers to publish the Gospel to our forefathers in England it is testified by the Laws of Edward the Confessor among other things that he preached and commanded Tithes to be paid Haec beatus Augustinus praedicavit docuit haec concessa sunt à Rege Baronibus populo sed postea instinctu diaboli multi eam detinuerunt c. and all this was confirmed by the King and his Barons and the people Tom. 1. Concil Brit. pag. 619. § 8 9. Egbert Archbishop of York brother to Eadbert King of Northumberland published Canons about the yeare 750. which did binde all the Northern parts and Scotland in those days wherein he directeth all Ministers to instruct their people when and how to pay their Tithes Tom. 1. Con. pa. 258. Can. 5 c. About the year 786. in the time of Offa a great King of Mercia and Helfwood King of Northumberland and the two Archbishops there was a great Councell held by two Legates from Hadrian the first wherein Tithes were established and it was likewise confirmed in the South part by the King of West-Saxony And as M. Selden saith it is a most observable Law being made with great solemnity of both powers of both States History cap. 8. pag. 201. Tom. 1. Con. pag. 291. Can. 17. In the year 855. King Ethelwolph by the consent of all his Baronage and Bishops granted the perpetuall right of Tithes to the Church throughout his whole kingdome and that free from all taxes and exactions used then in the State and this statute is very remarkable and was confirmed by other Kings Brorredus and Edmundus of East-Angles Tom. 1. Con. pag. 384. For the Northern Clergy there was a Law made to punish the non-payment of Tithes Tom. 1. Con. pag. 501. In a great Parliament at Earham Anno 1009. by all the States assembled under King Ethelred Tithes are commanded and confirmed Tom. 1. Con. pag. 510 c. Maccabeus an ancient King of Scotland confirmeth Tithes in his Laws Con. pag. 571. Anno 1050. In the Canons of Aelfric Tithes are confirmed Anno 1052. Con. pag. 572. These and many other Constitutions and Laws are particularly and more fully recited in the first Tome of our Councels and in Mr Seldens History cap. 8. from whence the Reader may please to take satisfaction for the space of some 500. years before the Conquest William the Conquerour in the fourth year of his reign when he took a view of all the ancient Laws of the Land he first confirmed the liberties of the Church because that by it saith Hoveden the King and the kingdome have their solid foundation pag. 601. and herein amongst other Laws of King Edward these particularly touching Tithes which Hen. 1. also did Anno 1100. as appeareth by Mat. Par. pa. 53. The like did also Hen. 2. in the 26. year of his reign as Hoveden witnesseth pa. 600. And for a perclose of all that went before or should follow after King Hen. 3. in the ninth year of his reign by that sacred Charter made in the name of himself and his heirs for ever granted all this a new unto God We have granted saith he unto God and by this our present Charter have confirmed for us and for our heirs for evermore that the Church of England shall be free and shall have all her holy rights inviolable Magna Charta cap. 1. And that this Charter might be immortall and like the sanctified things of the Temple for ever inviolable it was not onely fortified by the Kings Seal the sacred Anchor of the kingdome but by his solemn oath and the oath of his sonne and the Nobility of the kingdome Yea the whole kingdome yeelded themselves to stand accursed if they should at any time after impeach this grant And therefore in the 25 Ed. 1. a speciall Statute was made for confirmation of this Charter wherein amongst other things it is ordained that the Bishops shall excommunicate the breakers thereof and the very form of the sentence is there prescribed according to which upon the 13. Maii Anno 1304. Ed. 1. 31. Boniface the Archbishop of Canterbury and five other Bishops solemnly denounced this curse in Westminster Hall the King himself with a great part of the Nobility being present First against all them that should wittingly and maliciously deprive or spoil Churches of their rights Secondly against those that by any art or devise infringed the liberties of the Church or Kingdome granted by Magna Charta de Foresta Thirdly against all those that should make new Statutes against the Articles of these Charters or should keep them being made or bring in or keep other customes and against the writers of those Statutes Counsellors and Executioners thereof that should presume to give judgement according to them And lest this should seem a passion of some particular men for the present time rather then a perpetuall resolution of the whole kingdome in the succeeding ages the zeal and care thereof was continually propagated from posterity to posterity So that in 42 Ed. 3. cap. 1. it was further enacted that if any Statute were made contrary to Magna Charta it should be void And 15. times is this Charter confirmed by Parliament in Ed. 3. time eight times in Rich. 2. reign and six times in Hen. 4. Yea the frontispice of every Parliament almost is a confirmation of the rights and priviledges of the Church as having learned of the very Heathen Poet who had it from the law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we begin ever with God Neither was there any man found that ever would or durst with Nero lay hands upon his Mother the Church for he that smiteth his father or mother shall die the death Exod. 20. 15. Heu tot sancitas per plurima secula leges Hauserit una dies hora una et perfidus error My meaning is not to strain these Laws to the maintenance of such superstitious
point in hand to shew some examples thereof I observe therefore three kinds of alterations 1. Admission of things prohibited 2. Omission of things commanded and 3. Reformation of things established Touching the first point plurality of wives was forbidden yet after Lamoch had broken this institution the children of God were permitted also to doe it So likewise was Divorcement yet Moses tolerated it None might sacrifice in the high places or under green trees but onely in the Tabernacle Deut. 12. 2. yet till the building of the Temple God often accepted it as of Gedeon The Priests onely might eat the shew-bread yet David and his followers did eat it also upon necessity On the other side things commanded were omitted for a time for when the Law was given the wheeles thereof could not presently fall into their course Circumcision it self was not used during all the 40. years travell in the wildernesse and happily had never been revived if God had not commanded Joshua to circumcise the children of Israel the second time Jos. 5. 2. Yea the great ceremonies of sacrifices and oblations slept all that while the people offered to Idols and Aaron with them but from the first sacrifice that Aaron offered at the entring into the wildernesse Lev. 9. 8. c. not one Altar breathed unto the Lord in 40. years Amos 5. 26. Even Moses himself was buried in this sleep How the Passeover and other Feasts were celebrated appeareth not they are seldome mentioned and may seem therefore seldome kept One Passeover at the going out of Aegypt Exod. 12. 11. Another in the wilderness of Sinai God then reviving that commandment Numb 9. 1. c. After by Joshua at Gilgal beyond Jordan Jos. 3. 10. and from that day till the 18. year of Josias that is above 800. years all are passed over as obscure except one in the time of Solomon 2 Chron. 35. 13. and 2 Kings 23. 2. But I must not conceal that Moses omitteth the History of 36. years travail in the wildernesse reporting onely the punishment of him that gathered sticks on the Sabbath day Numb 15. 32. and therefore in that time whether it were kept or not we can conclude nothing but it is plain that before Ezekias his days it was so utterly lost that when he came to renue it it seemed meerly a new thing 2 Chron. 29. and all this time also was both the Temple forlorn and shut up and all the holy rites almost extinguished till he renued them ib. For the point of Reformation the Levites were by Moses assigned to the Tabernacle the Priests to the Altar but both of them confusedly without distinction and yet so they continued till the time of David who to reform this confusion divided them into ranks allotted a part of the service to every rank and assigned to them of the ranks times of attendance and intermission 1 Chron. 23 24 25 26. cap. upon which it is said that Zacharias was of the course or rank of Abia and executed the Priests office as his course or turn came in order Luke 1. 5 8. Some things also that were never commanded were brought into the old Law afterward and well accepted as the act of fasting and the habit thereof sackcloth and ashes The brazen Serpent was set up by Gods own commandement Numb 21. 6. yet when the people burnt incense to it Ezekias brake it in pieces 2 Kings 18. 4. without any commandement None might slay the burnt-offerings but the Priests but when they were too few and till more were sanctified the Levites did it 2 Chron. 29. 34. Likewise in the New Testament the wheels of the Gospel were not by and by in their course The Apostles themselves are compelled to the same necessities First to admit many ceremonies abolished for if they struck at them all at once they drive all the Jews from the doctrine at once again if they imposed them upon the Gentiles the Gentiles repined at the burden to carry the matter therefore as even as they might they call a Councell and consulting upon it they write to the Gentiles that they purposed not to burden them but with these necessary things viz. to abstain from things offered unto idols and bloud and that that is strangled and from fornication Acts 15. 29. by which the Gentiles could not complain of being burdened with ceremonies nor the Jews that their ceremonies were contemned In like sort Saint James and the Elders at Jerusalem seeing many thousand Jews to beleeve and yet to be zealous of the Law Act. â—1 20. they not onely tolerated it for the present but perswaded Saint Paul comming thither to doe the like and further to make a shew also that himself observed the law whereupon as before he had circumcised Timothy in shew of keeping the law Acts 16. 3. so now he also personateth a Nazarite he is purified and he is shaven as one already at Cenchrea Act. 21. 26. and 18. 18. Thus the Apostles applied themselves to the necessity of the time the place and the persons thus Paul becommeth a Proteus a Jew to the Iews a Gentile to the Gentiles weak to the weak all to all and all this to gain all them to Christ 1 Cor. 9. 22. In the mean while many things required to the establishing of the Church must needs be omitted the main matters they uphold unto death but the secondary and remote dependances they refer to opportunity therefore they by and by pressed no man with keeping the Lords day and though themselves began by little and little to sanctifie it with breaking of bread and preaching Acts 20. 9. 1 Cor. 16. 2. yet the first mention of it is above 22. years after the Passion of Christ in Acts 20. 7. and I suppose it to be begun about that time because I finde that till that time the Apostles used the Iudaicall Sabbath but never after through all the New Testament and the reason why they then used it was for that the greatest Assemblies being on that day in the Temple and Synagogues of the Iews therefore they resorted thither there they preached the Gospel there they taught the people as if themselves had celebrated that Sabbath And as it was long ere they brought in the Lords day so in matters more remote and outward matters belonging to the body they were lesse curious therefore though they laboured hard in the Lords Vineyard yet they required no wages of any man And though Paul prescribed that Bishops should be good housekeepers yet few or none of them were owners of houses but rather as fugitives to escape persecution or as pilgrims to preach the Gospel If the law that was given in a solitary place to a people sequestred from all other and at union amongst themselves and having no publique nor potent adversary to hinder the course thereof if they I say could not preserve it in the originall integrity much more of necessity must the
their spirituall vocation for I see that the Apostles themselves were therein subject to the Heathen Princes and gave commandement to all Christians in generall that they likewise should doe the same and thereupon S. Austin saith that in those things that concern this life wee must be subject to them that govern humane things But my meaning is that a temporall Prince cannot properly dispose the matters of the Church if he have not Ecclesiasticall function and ability as well as Temporall for I doubt not but that the government of the Church and of the Common-wealth are not only distinct members in this his Majesties kingdome but distinct bodies also under their peculiar heads united in the person of his Majesty yet without confusion of their faculties or without being subject the one to the other For the King as meerly a temporall Magistrate commandeth nothing in Ecclesiasticall causes neither as the supream Officer of the Church doth he interpose in the temporall government but like the common arch arising from both these pillars he protecteth and combineth them in perpetuall stability governing that of the Church by his Ecclesiasticall jurisdiction and that of the Common-wealth by his temporall For this cause as Moses was counted in sacerdotibus Psal. 99. 6. though he were the temporall Governour of the people of Israel so the Laws of the Land have of old armed the King persona mixta medium or rather commune quiddam inter laicos sacerdotes and have thereupon justly assigned to him a politique body composed as well of Ecclesiasticall jurisdiction as temporall like to that of David Jehosaphat Hezekias and other Kings of Juda who not onely in respect of their Crown led the Armies of the people against their enemies but as anointed with the holy oyle ordered and disposed the very function of the Levites of the Priests and of the Temple as you may read in their severall lives in the books of the Kings and Chronicles But the Kings of England have proceeded yet further in the gradations of Ecclesiasticall profession as thinking it with David more honourable to be a door-keeper in the House of God then to dwell in the tents of the ungodly that is to execute the meanest office in the service of God then those of greatest renowne among the Heathen and Infidels Therefore they have by ancient custome even before the Conquest amongst other the solemnities of their Coronation not only been girt with the regall sword of Justice by the Lay Peers of the Land as the embleme of their temporall authority but anointed also by the Bishops with the oyle of Priesthood as a mark unto us of their Ecclesiasticall profession and jurisdiction And as they have habenam regni put upon them to expresse the one so also have they stolam sacerdotii commonly called vestem dalmaticam as a Leviticall Ephod to expresse the other The reasons of which if we shall seek from the ancient Institutions of the Church it is apparent by the Epistle of Gregory the great unto Aregius Bishop of France that this vestis dalmatica was of that reverence amongst the Clergy of that time that the principall Church-men no not the Bishops themselves might wear it without licence of the Pope And when this Aregius a Bishop of France requested that he and his Archdeacon might use it Gregory took a long advisement upon the matter as a thing of weight and novelty before he granted it unto them But 22. years before the time of Edward the Confessor unto whom those hallowed vestures happily did belong with which his Majesty was at this day consecrated these dalmaticae otherwise called albae stolae were by the Councell Salegunstadiens cap. 2. made common to all Deacons and permitted to them to be worn in great solemnities which the Kings of England also ever since Edward the Confessors time if not before have always been attired with in their Coronations And touching their unction the very books of the Law doe testifie to be done to the end to make them capable of spirituall jurisdiction for it is there said that Reges sacro oleo uncti sunt spiritualis jurisdictionis capaces the Kings being anointed with the holy oyle are now made capable of spirituall jurisdiction This ceremony of unction was not common to all Christian Kings for they being about Hen. 2. time 24. in number onely four of them besides the Emperor were thus anointed namely the Kings of England France Jerusalem and Sicil. The first English King as far as I can find that received this priviledge was Elfred or Alured the glorious son of noble and devout Ethelwolphus King of West-Saxony who about the year of our Lord 860. being sent to Rome was there by Leo 4. anointed and crowned King in the life of his father and happily was the first King of this Land that ever wore a Crown whatsoever our Chroniclers report for of the 24. Kings I speak of it is affirmed in ancient books that only four of them were in those days crowned But after this anointing Alured as if the Spirit of God had therewith come upon him as it did upon David being anointed by Samuel grew so potent and illustrious in all kindes of vertues as well divine as morall that in many ages the world afforded him no equall zealous towards God and his Church devout in prayer profuse in alms always in honourable action prudent in government victorious in wars glorious in peace affecting justice above all things and with a strong hand reducing his barbarous subjects to obedience of Law and to love equity the first learned King of our Saxon Nation the first that planted literature amongst them for himself doth testifie in his Preface to Gregories Pastorall that there were very few on the South-side Humber but he knew not one on the South-side of the Thames that when he began to reign understood the Latine Service or could make an Epistle out of Latine into English c. He fetched learned men from beyond the Seas and compelled the Nobles of his Land to set their sons to school and to apply themselves to learn the Laws and Customes of their Country admitting none to places of Justice without some learning nor sparing any that abused their places for unto such himself looked diligently He divided the Kingdome into Shires Hundreds Wapentakes and them again into Tithings and free Bourghs compelling every person in his Kingdome to be so setled in some of those free Bourghs that if he any way trespassed his fellows of that free Bourgh answered for him The memory of this admirable Prince carrieth me from my purpose but to return to it his successors have ever since been consecrated and thereby made capable of spirituall jurisdiction and have accordingly used the same in all ages and thought by the Pope to be so enabled unto it that Nicholas 2. doubted not to commit the government of all the Churches of England unto
Edward the Confessor as by and by we shall more largely declare And the Kings of France being so likewise consecrated ever since the time of Clodoveus alià s Ludovicus whom Saint Remigius Bishop of Rheimes both baptized and anointed about the year of our Lord 500. have from time to time in all ancient ages exercised the like Ecclesiasticall jurisdiction insomuch that Clodoveus himself being but newly entred into iâ— doubted not to appoint a Councell at Orleans and to call thither the Bishops and Clergy of France but out of the motion of Priestly minde to use the very words of the Councell coÌ„manded the Priests meaning the Bishops to assemble there for debating necessary matters which in his own consideration he had advised upon and delivered to them in heads and titles and they having answered thereunto and framed the Canons of that Councell accordingly did submit them to his judgement and desiring if it approved them himself for greater authority would confirm them Tom. 2. Concil pag. 309 in rescripto Synodi The Kings of Jerusalem and Sicil were also anointed and endowed with Ecclesiasticall authority whereof we shall speak more anon for the right of both these Kingdomes resideth at this present upon the Kings of Spain who till the same came unto them were neither anointed nor crowned and though since that time they have been dignified with both these Prerogatives yet are they not so illustrious in them as in the Kings of England and France for that these are ancient Kingdomes raised by their own power and prowesse and those other of lesse continuance erected by the Pope and not absolute but Feodaries of his Sea And touching that of France also the meer right thereof resteâ—h upon his Majesty of England though de facto another for the time possesseth it So that in this point of unction our Soveraign the King of England is amongst the rest of the Kings of Christendome at this day Peerlesse and transcendent and well therefore might William Rufus say that himself had all the liberties in his Kingdome which the Emperour challenged in his Empire Mat. Paris But I wonder why the Papists should so confidently deny the Kings of England to be capable of spirituall jurisdiction when Pope Nicholas 2. of whom wee spake before in an Epistle to King Edward the Confessor hath upon the matter agreed that it may be so for amongst other priviledges that he there bestoweth upon the Church of Saint Peter of Westminster then newly founded by that vertuous King He granteth and absolutely confirmeth that it shall for ever be a place of Regall Constitution and Consecration and a perpetuall habitation of Monkes that shall be subject to no living creature but the King himself free from Episcopall service and authority and where no Bishop shall enter to give any orders c. Tom. Concil part 3. pa. 1129. a. In which words I note first that the Kings of England in those ancient days being before their Coronation meerly Lay persons were by their consecration made candidati Ecclesiasticae potestatis and admitted to the administration thereof for to what other purpose was Consecration ordained but to make secular things to belong unto the Temple and Lay persons to become sacred and Ecclesiasticall like Jacobs stone in the time of the Morall Law which presently upon the anointing thereof became appropriate to the House of God Secondly he plainly maketh the King head of this Monastery that is of the place it self and of all the persons and members therof which then by consequence he might likewise be of all other Ecclesiasticall persons and places through the whole Kingdome And even that also he granteth in a sort in the end of his Epistle Vobis posteris vestris regibus committimus advocationem tuitionem ejusdem loci omnium totius Angliae Ecclesiarum ut vice nostra cum concilio Episcoporum Abbatum constituatis ubique quae justa sunt So that if the Kings of England be pleased to execute this Ecclesiasticall authority as the Popes Vicar then by this his Charter they are invested therewith and peradventure the Clergy of Rome can never revoke it being granted posteris regibus and the Epistles of the Popes being as Barclayus saith of Nich. 1. to Michael the Emperour as an Ecclesiasticall Law Lib. de potest Papae ca. 2. pag. 13. But in the mean time it is hereby evident which I endeavour to prove that the Kings of England are justly capable of spirituall jurisdiction by the Popes own confession for which purpose onely I here alledge it And to give more life to the matter it appeareth by Baronius that Pope Vrbane the granted not onely as much in the Kingdome of Sicil to the King of Spain being the anointed King thereof but added also to that his Ecclesiasticall jurisdiction divers branches of spirituall power belonging meerly to the keys and not to the sword that is to the very function of a Bishop as namely that of Excommunication All which though Baronius impugneth mainly to be of no validity because that all things are void he saith that the Church doth against her self yet the King of Spain both holdeth and exerciseth this function and jurisdiction onely by the connivency of the Pope but defended therein by Cardinall Ascanius Colonna against Baronius But to leave forain examples and to goe on with our domesticall precedents It is manifest by other ancient Authorities Charters and Manuscripts that the Pope thereby granted no more to King Edward and his successors then the same King and his Predecessors before assumed to themselves For this Epistle could not be written to S. Edward before the end of his reign Nicholas not being Pope till then and in the Laws of the same King before that time published himself doth plainly declare himself to be Vicarius suâ—d â—i Regis not summi pontificis yea and that in the government of the Church For the words of his own Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 17. be these The King because he is the Vicar of the highest King is appointed to this purpose that he should rule his earthly Kingdome and the Lords people and should above all things worship his holy Church and govern it and defend it against them that would wrong it and to pull the evill doers out of it c. So that write the Pope what he will S. Edward here taketh upon him to have the rule and government of the Church of England committed to him from God and not from the Pope and to be Gods Vicar not the Popes wherein he imitated his predecessors for King Edgar speaking of the government of the Church saith in plain tearms that it belonged to himself ad nos saith he spectat And because Casaubon in citing this place out of the Manuscript is charged by Parsons to falsifie it and that it is or should be on the contrary ad vos spectat scil Ecclesiasticos give me leave to defend that worthy man
and displeasure of many in the world is now obstinately bent to beat down root up overthrow and destroy whatsoever the piety and wisdome of our forefathers built and contributed in the Primitive times of their faith and conversion to Christianity as if all they did were Popish and superstitious fit to be rooted up and as if themselves had a Commission as large as the great Prophet had from God and were set over the Nations and Kingdomes to root out and pull down to destroy and to throw down to build and to plant Jer. 1. 10. But if men will rest satisfied either with proof from divine authority there wants not enough here to guide their consciences or with humane Laws and Statutes confirmed and fully enacted by many Parliaments whereby they are now become ancient and fundamentall as well as any other Laws together with the constant course and practice of above a thousand years in our Common-wealth there wants not here the testimony of all our ancient Monuments Statutes Deeds and Charters of our Kingdome Princes and Noble men which this learned Knight hath more fully and compleatly published in order of time and in their originall Saxon-language in his first Tome of our English Laws and Councels for the first five hundred years before the Conquest being his last work before his death Whereunto when the second Tome which he hath also finished shall be added for the next 500. years after the Conquest together with his learned Commentary upon all difficult and ancient rites and customes there will be abundant proof from all humane Laws and the authority of our Common Law together with the practice of our Kingdome in severall ages that no man can raise a doubt or exception that shall not receive satisfaction fully and clearly As for the Laws of Israel and the Heathens also in imitation of Gods own people the Decrees and Canons of generall Councels in succeeding times here is also such abundant testimony produced that no judicious Reader can refuse to yeeld his vote thereto and approbation for continuance There is another noble and religious Knight of Scotland Sir James Sempil who hath so accurately laboured in this argument and proved the divine right of Tithes from the holy Scriptures insisting thereupon onely and no other humane Authorities or Antiquities further then he finds thē to play upon the Text pro or contra as himself saith in his Preface that much satisfaction may be received from his pious endeavours having therein cleared some Texts of Scripture from sinister interpretations and exactly considered the first Institution and Laws for Tithes delivered by God himself both in the Old and New Testaments If both these godly and learned witnesses of the truth will not serve the turn to convince the judgement of some ill-affected they being both raised up by God out of both Nations like to Eldad and Medad among the people extraordinarily to prophecy and defend the truth being moved and inspired doubtlesse by God himself besides those that belong to the Tabernacle to uphold and maintain his own cause against the adversaries of his Church yet they may well stop the mouths of worldlings and Mammonists from clamour and inveighing and perswade them to acquiesce upon the known and fundamentall Laws of the Kingdome which areas ancient and fundamentall as any other or rather more because they concern especially the upholding and maintenance of the worship of God then which nothing can be more necessary or fundamentall and therefore the pious and good King Edward the Confessor doth begin his Laws with the recitall and confirmation of the Ecclesiasticall Lawes and particularly of Tithes Church-possessions and Liberties thereof A legibus igitur sanctae matris Ecclesiae sumentes exordium quoniam per eam Rex regnum solidum habent subsistendi fundamentum leges libertates pacem ipsius concionati sunt Because thereby the King and Kingdome have their solid foundation for subsistence therefore the laws liberties and peace thereof are first proclaimed and established And thus begins also Magna Charta Nos intuitu Dei pro salute animae nostrae ad exaltationem sanctae Ecclesiae c. and so also many other Statutes successively pour le common profit de Saint Esglise del Realm c. The possessions tithes and rights of the Clergy being thus setled they may doubtlesse be enjoyed having been freely collated according as was foretold by the Prophets Esay and others by Kings Nobles and many good men fully confirmed by Law and Parliament established by the possession of many hundred years that although in the beginning perhaps things were not so commanded in particular as any man else may enjoy lands goods chattels gifts and grants whatsoever is freely collated purchased or obtained by industry or is freely given and bequeathed by Ancestors or other Benefactors although perhaps there be not divine right in speciall to prove and justifie so much land money rents or goods of any sort to be his due and right God did foretell and promise by the Prophet Esay cap. 49. 23. that he would raise up in the Church of the redeemed Kings and Queens to be nursing fathers and nursing mothers to his Church that is saith Calvin upon the Text Magni Reges ac principes non solùm Christi jugum subierunt sed etiam facultates suas contulerunt ad erigendam fovendam Christi Ecclesiam ita ut se patronos tutores ejus praestarent Kings and Princes should give much Lands Revenues and great maintenance for the worship of God and his Ministers attending thereon which promise God abundantly performed by many and great Emperours Kings and Princes in all Countries after their conversion to the faith The donations gifts and buildings of Constantine the first and great Christian Emperour born at York and Helena his mother an English Lady exceeding religious and devout are famous in History together with their buildings and endowing of many ample and beautifull Churches in severall Counties of the Empire Neither did he thus alone in his own persō but he also gave leave to his subjects to doe the like whereby the Church was greatly enriched in a short time C. L. 1. c. de sacrosanct Ecclesiis § Si quis authent de Ecclesia The gifts and buildings of divers other Emperours and Kings as Theodosius Justinian Pipin and Charles the great are endlesse to be repeated When as any doth the like now or repair old Churches formerly built he is by some ignorant people tearmed Popish or Popish affected The grants buildings and gifts of our own English Kings Noble men and Bishops ever since our first conversion are famous in our Histories especially of King Lucius and Ethelbert the two first of the British and Saxon Kings so also of Egbert Alured Ethelwolph Edgar Edward the Confessor and many others in times following after the Conquest no Princes or Nobles being more bountifull then ours in England Their
Law Jacob when he was poore and had not wherewithall to build God an house yet he sanctified a portion of ground when God had blessed him to that purpose by erecting a stone and pouring oyle on the head thereof calling the place Bethel that is the house of God and vowing to build it when God should blesse and make him able to doe it Gen. 28. 22. which as Josephus testifieth Antiq. lib. 1. cap. 27. he afterwards performed And as God commanded the whole Nation of the Israelites in generall that in laying out the chiefe City they should first assigne a place unto God for his Temple Priests So likewise he commanded every Tribe thereof in particular that after they had their portion in the division of the Land they should likewise out of the same assigne unto the Levites Cities to dwell in with a circuite or suburbs of a thousand cubits round about to keepe their cattell in Command the children of Israel that they give unto the Levites of the inheritance of their possessions Cities to dwell in yee shall also give unto the Levites the suburbs of the Cities round about so they shall have the Cities to dwell in and the suburbs shall be for their cattell and for their substance and for their beasts And the suburbs of the City which ye shall give unto the Levites from the wall outward shall be a thousand cubits round about Numb 35. 2 3 4. In execution of this Commandement every Tribe of Israel allotted certaine Cities to the Levites out of their portion according to the quantity thereof as appeareth Jos. 21. 41. The whole Land of promise according as St. Hierom layeth it out in his Epistle to Dardanus Tom. 3. 68. containeth in length from Dan to Bersabe scarce 160. miles and in breadth from Joppa to Bethlem 46. miles A small portion of ground for a Kingdome so famous and so small indeed as St. Hierom there saith that he is ashamed to tell the breadth of it lest it should give occasion to the heathen to blaspheme or deride it yet out of this small territory not so much as the principality of Wales with the Marches fourty eight walled Cities more then are in all England as I take it were assigned onely for their Clergy to dwell upon their maintenance and revenues being otherwise provided generally through the whole Kingdome by Tithes oblations and other devotions of their brethren So that it is apparent both by the Law of God and Nature that God must have one portion of our Lands to build him an house on that is his Churches and another portion thereof for the habitation of his Levites that is his Ministers CAP. III. That the portion of Land assigned to God must be sufficient for the habitation of the Minister THough the portion of Land thus to be rendred to God for his Ministers be not certaine yet is it thus farre determined that it must be answerable to the necessity of the service and to the number of the Levites that is there must be Churches sufficient for the congregations and habitations sufficient for the Ministers and their families to dwell upon with pasture convenient for their domesticall cattell They must not be pulled from God with secular care and therefore their maintenance is appointed to arise by other meanes then by tilling the Earth but their habitation as befitteth students and men of contemplative life must be under their owne command and solitary But what should the portion of the fruites of the earth assigned them for their maintenance be certaine as namely the tenth part and not the portion of Land also allotted for their habitation I answer that as the people encrease so also the fruite of the earth encreaseth with them by their industry and labour and therefore as the Levites encrease in number so doe the rest of the Tribes and by reason thereof there is a greater encrease of Tithe toward the maintenance of the Levite for the labour of ten men yeeldeth more profit then the labour of five But when the Levites were inclosed within walls and confined with immutable bounds this circuite in reason could not alwaies be sufficient for them And therefore being so increased as their Cities might not containe them they must of necessity have new places of habitation provided for them For in such cases God gave a generall rule to the people Deut. 12. 19. Beware that thou forsake not the Levite as long as thou livest in the Land And the people of the Jewes in this necessity did not forsake the Levites for before the transmigration to Babylon which was about 840. yeares after the Leviticall Cities as appeareth 1 Chron. cap. 6. and cap. 9. 1. were growne to be about sixty eight viz. twenty more then were appointed by Josua They might not enlarge the bounds prescribed to their Cities but they might encrease the number of the Cities as the number of the Levites encreased and necessity required The reason is they might not adde house to house and field to field lest growing great in earthly possessions they should forget God who had otherwise provided for them then by manuring the earth but if they wanted habitations they might then seeke for new Cities and the care of the people was to provide them for them One Levite might not have more then sufficient for his habitation but if the Cities appointed were not sufficient to yeeld an habitation for every Levite then might they assigne new Cities to that purpose CAP. IV. That Christ released not the portion due to God out of our Lands THe possession of Lands is ex jure humano but the earth is the Lords ex jure divino Therefore when he granted the earth to the children of men and reserved a portion thereof for his service and Ministers this part thus reserved is in him and his Ministers ex jure divino In this right Christ calleth the Temple the house of God and saith also My house shall be an house of prayer And St. Paul saith Despise ye the house of God So that doubtlesse God must have houses for his service in all places where we inhabite But Christ had not whereon to lay his head Mat. 8. 20. Luke 9. 18. therefore the Ministers must have no houses provided for them for the disciple is not above his master Christ indeed had not whereon to lay his head for he came to his owne and his owne received him not But doth this prove that Ministers should neither have nests in the ayre like birds nor holes in the ground like foxes Did not he that made the Vineyard in the Gospell build a tower in it for them that dressed it So likewise must the Ministers that attend upon the Vineyard of the Church have their habitations in it St. Paul appointed it so when he commandeth us to render a portion unto them 〈◊〉 of all the good things Gal. 5. 6. How have they a part in all if they
every City so that thereby you doe not onely relieve the necessity of the poor but of the brethren also which are condemned to the slavery of the metall Mynes and by this benevolence of yours which now you have used to send into all places even from the first Plantation of your Church your selves being Romans have diligently preserved the Romans custome instituted by the Fathers which also your Bishop the blessed Soter hath hitherto kept very diligently and by his laborious industry wonderfully advanced not onely in distributing lovingly unto the Saints the goods ordained to their maintenance but like a mercifull and milde father towards his children in exhorting the brethren which come unto him to vertue by blessed and devout perswasions I report this place at large for that this use continued exactly in the Church as Eusebius reciting it affirmeth till the great persecution under Maximinian and Dioclesian which began about the year of our Lord 304. being the age wherein Eusebius himself lived as he there also testifieth lib. 4. cap. 22. And that it was not thus in Rome onely but in Africa and other Churches it appeareth plainly by Tertullian in Apologet. cap. 39. where upbraiding the Gentiles with the piety and devotion of Christians he saith Etiam si quid arcae genus est c. whatsoever we have in the treasury of our Churches is not raised by taxation as though we put men to ransome their Religion but every man that will once a moneth or when it pleaseth himself bestoweth what he things good and not without he listeth for no man is compelled but left freely to his own discretion That which is given is accounted as Depositum pietatis the pledge of devotion for it is not bestowed in banqueting quaffing or gluttony but in nourishing and burying the poor and upon children destitute both of parents and maintenance aged and feeble persons men wracked by sea and such as are damned to the metall mines banished into Islands or cast into prison professing the true God and the Christian faith I might thus passe over the first 300. years of the Church but I desire to make it more apparent how the Clergy of those times lived as well for conversation as for maintenance The times to tell the truth were such as had not been from the very creation Times wherein God opened the windows of persecution and rained bloud upon his Church as he did water upon the world in the days of Noah and as in the planting of the Law he scourged the enemies of his people with ten famous plagues so now in the founding of the Gospel he tried his children with ten grievous persecutions by reason whereof the Clergy then aspired so generally to the crown of martyrdome that they prepared their bodies to this sacrifice by the austerest rules of conversation that they could devise contemning all worldly pleasure all curiosity of meat drinke apparel sustenance and necessities wasting their flesh with abstinence fasting thin cloathing going sometimes barefoot denying all things to every sense that it particularly delighted in applying themselves wholly to Prayer and Preaching to support and enlarge the Gospel and to be short to doe the work of Gods Vineyard faithfully in all things and laboriously as appeareth abundantly in Eusebius Nicephorus Socrates Ruffinus and other ancient Ecclesiasticall Authors These are they of whom the world was not worthy these gained every man his ten talents and sit now in the first seats of heaven next unto the throne of the Lamb. Touching their maintenance the means thereof arise chiefly as appeareth by Tertullian Origen Cyprian and others out of the oblations of the people benevolences first-fruits tithes c. which being continually offered at the Altar or brought into the treasury of the Church were one while employed in common to the diet and necessities of the brethren and Clergy but at length distributed by portions first weekly as it seemeth by a decree of Pius the first Bishop of Rome in the year of our Lord 158. after monthly as appeareth by an Epistle of Cyprian ad clerum lib. 4. Epist. 5. to every Priest particularly The manner how this was performed appeareth not sufficiently in the Authors of those times but I will recite the places in their own obscurities first touching that assigned to Pius Tom. Con. 1. pag. 125. Col. 6. Vt de oblationibus quae offeruntur à populo consecrationibus quae supersunt vel de panibus quos deferunt fideles ad ecclesiam vel certè de suis Presbyter convenienter partes incisas habeat in vase nitido convenienti ut post missarum solennia qui communicare non fuerunt parati Eulogias omni die Dominico in diebus festis exinde accipiant quae cum benedictione prius faciat Ex codice quinto librorum lib. 2. c. 117. And Cyprian in the place above cited p. 126. Caeterum Presbyterii honorem designasse nos illis jam sciatis ut et sportulis iisdem cum Presbtyeris honorentur divisiones mensurae aequalis quantitatibus partiantur whereby it appeareth that the Priests at this time which was about the year 240. had every man his allowance delivered monthly per sportulas that is by baskets whereupon they were called fratres sportulantes basket-brethren or brethren that lived on the basket and it may be that some understanding the words as we now use them for an alms basket could be contented that the Ministers lived in like manner at this day To deliver therefore that sacred and most honourable profession from such base imputation I hold it necessary to say something of this jus sportularum Sportula is sometimes used generally for every basket sometimes particularly for a Market basket or panyer and because the use among the Romans was to cast their Market money into this basket therefore that very mony and the Market meat it self also was called sportula Besides it is taken for a vessell a place a portion or provision of victuals So Sportula Salutatoria or Salutantium was a basket or messe of meat that the great men of Rome by way of congratulation doe give to the Cities which came to visit them Martial lib. 1. Ep. ad Flaccum Dat Bajana mihi quadrantes sportula centum Inter delicias quid facit ista fames And these great men had at the entry of their houses a place of purpose for keeping this kind of provision to bestow on their friends which place was thereupon also called sportula which Iuvenal seemeth to aim at under the name of limen primum Satyr 1. Sportula primo Limine parva sedet turbae rapienda togatae But expresly in his third Satyr Nonne vides quanto celebratur sportula fumo Sportula publica was a like distribution made upon some notable occasion by the Senate and Emperors of Rome to the people in lieu of the solemn feastings formerly bestowed on them which allowances being afterwards too niggardly abridged Domitian
mightily encreased in Davids time as that there were 38. thousand Levites besides the Priests 1 Chron. 23. 3. Magnus sanè numerus pro isto populo ut facilè intelligas multos ornatui magis serviisse quà m necessitati as Grotius there saith Therefore God employed them for many uses more then to attend at the Temple some were designed for other employments in the Common-wealth and they applied other studies as being the chief men for nobility and dignity and also for learning and knowledge in that Common-wealth Cum pingue haberent otium non tantum omnia legis sed medicinae aliarumque artium diligentes ediscebant ut Aegyptii sâ—â—erdotes ideoque primis seculis ex illis ut eruditioribus Senatus 70. virûm legi maxime solebat Grotius in Deut. 17. There was no other Academy or School then in the whole world but at the Temple among them where the knowledge of Gods law or learning in any kinde could bee gained The administration of law and justice throughout the kingdome depended on them principally for God made his covenant with Levi of life and peace The law of truth was in his mouth The Priests lips should preserve knowledge and they should seek the law at his mouth Mal. 2. 5 6 7. and so Ezek. 44. 23. They shall teach my people the difference between the holy and prophane and cause them to discern between the unclean and the clean and in controversie they shall stand in judgment they shal judg according to my judgements and they shall keep my laws and my statutes in all mine assemblies they being the principall Judges and Lawyers in that Common-wealth of Gods own constitution And whereas it is now granted on all hands than there was 3. Courts of Justice in that kingdome 1. the great Councel of 70. Elders 2. the Court of Judgement consisting of 23. 3. the Court of three or some few more the Priests and Levites were principall men both Judges and Officers in all Courts Scophtim Schoterim as 1 Chron. 23. 4. both to give sentence and judgement and also to execute the same so the Divines doe affirm also in their late Annotations upon 1 Chron. 26. 29 30. and 2 Chron. 19. 8. 11. They did study the Judiciall and Politique laws and had power to see the law of God and injunctions of the King to be observed and to order divine and humane affairs And they held also other honourable offices for we read that Zechariah a Levite was a wise Counsellor And Benaiah a Priest son of Jehoiada was one of Davids twelve Captains being the third Captain of the Host for the third month and in his course consisting of 2400. was his son Amizabad Benaiah was also one of Davids principal Worthies having the name among the three Mighties He was also Captain of the guard to David and after the death of Joab hee was made Lord Generall of the Host by King Solomon in Joabs room 1 Kings 2. 35. And because some have doubted whether they were imployed in the administration of justice it is more clearly of late evinced then formerly hath been for besides Sigonius Bertram Casaubon Moulin and divers others the learned Hugo Grotius in his Annotations upon Matthew cap. 5. 21. hath very accurately proved it out of the Text Josephus Philo and other monuments of the Jews whose testimonies at large I cannot now recite that there was no distinction nor division of the Courts of Justice the one Ecclesiasticall the other Civill but the Courts were united and the Priests and Levites the principall Judges and officers in every Court to whom the people were to be obedient upon pain of death Deut. 17. 12. they being appointed to hear every cause between bloud and bloud between plea and plea and between stroke and stroke being matters of controversie within thy gates and as our Lawyers call them Pleas of the Crown and Common pleas or whatsoever else did arise among them The Provinciall Levites were especially appointed to the Courts of Justice and also the Templar Levites when they had performed their courses and went home to their own houses being but one week in half a year were at very good leisure to assist the people in every Tribe where their Cities were allotted to them in governing ruling and directing in all matters pertaining to God and the King 1 Chron. 26. 30. 32. for which purpose God did scatter them in every Tribe and turned the curse of Jacob into a singular blessing to be divided in Jacob and scattered in Israel appointing 1700. to be on the west-side Jordan and 2700. on the East-side The ancient frame of our Common-wealth for 500. years before the Conquest was thus disposed and governed as this learned Authour sheweth fully in his Glossary and Councels and happy had it been if things had so continued still but now the law being otherwise setled and the Courts divided it is not safe or easie to make alteration Comes praesidebat foro Comitatus non solus sed adjunctus Episcopo hic ut jus divinum ille ut humanum diceret alterque alteri auxilio esset consilio praesertim Episcopus Comiti nam in hunc illi animadvertere saepe licuit errantem cohibere idem igitur utrique territorium jurisdictionis terminus Glossar Spelman The Bishop and Earl of the County were joynt Magistrates in every Shire and did assist each other in all causes and Courts and so Mr Selden in his History cap. 14. § 1. By this means there was great union and harmony between all Judges and Officers whereas there is now great contention for jurisdiction and intolerable clashing in all Courts by injunctions prohibitions consultations and crosse orders to the great vexation of the clients and subjects The division of Courts seems to have proceeded first from Pope Nicholas 1. as is mentioned in Gratian Can. cum ad verum 96. dist about 200. years before the Conquest which was imitated here by William the Conquerour whose statute is recited and illustrated by Spelman in his Glossary and Councels and lately also published by Lord Cook lib. 4. Institutes cap. 52. But the further proof hereof will require more then this place or occasion will bear onely thus much was necessary to be mentioned and asserted in regard of explication and reference to many passages in this book and also other parts of his works which perhaps are not obvious or well observed by every common Reader Vide Glossar Domini Spelman in diatribis de Comite de Gemottis de Hundredo c. Concilia passim CAP. VIII The great account made of Priests in the old Law and before PRiesthood is of 3. sorts 1. That before the Law 2. That of the Law 3. This of the Gospel The first belonged to the Gentiles the second to them of the Circumcision the third to us under grace The third came in lieu of the second and the second rise out
adding further that it was manifest that the Bishops and Priests did divide it to the Deacons and the rest of the Clerks And though the Greek copy in this place calleth not these fruits 〈◊〉 Tithes yet the Canon seemeth to bee meant thereof for other fruit none was to be carried to the house of the Bishop or to bee divided amongst the Priests and the Deacons save offerings tithes and first-fruits therefore the old Translation of the Canons out of Zonaras expresseth it tithe and first-fruits And this fashion here received of sending these things to the house of the Bishop and his dividing of them among the Priests and Deacons sheweth the great antiquity of this Canon for it appeareth that the first usage was so and that the Ministers had menstruam sportulam every month a basket of the offerings and tithes for their maintenance whereupon they were called Clerici sportulantes i. basket Clerks Vid. Cyprian Epist. 34. 66. Baron anno Ch. 57. Num. 72. 145. anno 58. Num. 89. And the people then offered accustomably to the Altar and for the maintenance of the Priests Concilium Agrippinense cap. 6. Anno 356. first decreeth that Tithes shall be called Dei Census Gods rent and reciting that the third part thereof as was declared in the Toletan Councell belonged to the Bishops yet according to the Roman use they agreed to take but every year the fourth part which upon excommunication they commanded to be paid Burchand lib. 3. ca. 135. Concil Romanum 4. sub Damaso about the year 375. amongst the Decrees thereof it is ordained ut decimae atque primitiâ— Ã fidelibus darentur qui detrectant anathemate feriantur that tithes and first-fruits should be paid by the faithful Concil Aurelianense 1. sub Symmacho An. 507. Can. 17. decreeth that the Bishops shal have every year the fourth part or every fourth year the whole tithe Tom. 2. Con. Concilium Tarraconense sub Hormisda An. 517. Can. 8. juxta Burchandum 9. juxta Bin. saith that it was an Order antiquae consuetudinis that the Bishop should have the third part of all things yeerly and therefore willed it still to be kept Burchard lib. 3. Ca. 33. Bin. Tom. 2. Conc. Concilium Mediomatricis Anno willeth the Bishops to reprove prohibeant them that would not pay Tithe without some reward be given them Bur. l. 3. C. 134. Concilium Toletanum Anno 533. divideth all Church rights into two sorts of oblations one to be those that are offered i. e. given to the Parish Churches as Lands Vineyards bond-men c. and willeth that these should be wholly in the ordering of the Bishops The other to be those of the Altar whereof it commanded â—â—e third part to be carried to the Bishop and two parts to be for the Clerks And of Tithes it saith that according to some the third part yearly or every third year the whole was so paid But that they following the manner of the Roman Church decreed that the Bishops should have every year the fourth part or every fourth year the whole tithe Burchard lib. 3. C. 136. Bin. paulo aliter Tom. 1. In a collection of Canons of an uncertain Author in the Vatican Library this is attributed to Sylvester who was Bishop of Rome 315. Binnius in a note upon this Canon somewhat differeth in words Concilium Matisconense 2. sub Pelagio 2. Anno 588. affirmeth Tithes to be due by the Laws of God that the whole multitude of Christians kept those Laws very warily of long time that by little and little they were in those days almost wholly neglected And this Councell decreeth that the ancient usage of the faithfull should bee revived and that all the people should bring in their Tithes to them that ministred the ceremonies of the Church c. otherwise to bee excommunicated Tom. 2. Con. Concilium Hispalense sub Gregorio 1. Anno 590. concludeth thus That if any mantithe not all these things viz. before named he is a spoiler of God a thief and a robber and the cursings that God put upon Cain for his deceitfull dividing are cast likewise upon him Ivo p. 2. 174. Tom. 2. Concil Concil Valentinum sub Leone 4. Anno 858. ca. 10. That all faithfull men should with all readinesse offer their ninths and tithes to God of all that they possesse c. upon perill of excommunication Tom. 3. Con. Concil Rothoma cap. 3. nameth particularly what ought to be tithed and commandeth to doe it upon pain of excommunication Burchard li. 3. ca. 130. and annexeth the Councell Mogunt ca. 38. Concil Cavallon ca 18. Anno 8â—3 That Bishops Abbots and religious persons should pay them to Churches out of their possessions and families where they baptized and received Burch lib. 3. ca. 132. And Concil Cavallon c. 1. decreeth that all Churches with their whole livings and tithes should bee wholly in the power of the Bishops and to be ordered â—â—d disposed by him Burchard lib. 3. ca. 146. Concil Moguntin 1. ca. 8. recited by Burchard who lived about 6â—0 years since saith that Abraham by his action and Jacob by his promise declared unto us that tithe was to be given to God The Law hath since confirmed it and all the holy Doctors are mindfull of it c. Hereof the venerable Doctor Saint Augustine saith Tithes are required as a debt What if God should say quoth he thy self a man art mine and so forth as followeth in that Sermon of his that hereafter we exhibit The Councell proceedeth further shewing reasons why Tithes should be paid That if the Jews were so carefull in executing this commandement as they would not omit it in the least things mint and rue c. as our Saviour testifieth how much more ought the people of the Gospel to perform it that hath a greater number of Priests and a more sincere manner of Sacraments They are therefore to be given unto God that being better pleased with this devotion he may give more liberally the things we have need of That this kind of maintenance is fittest for the Clergy that they otherwise be not troubled with worldly businesse but may attend their calling That the daily offerings of the people and that Tithes are to be divided into four parts according to the Canons The first to the Bishop another to the Minister or Priest Clericorum the third to the poor the fourth to repairing of Churches Burchard li. 3. c. 133. Concil Moguntin 1. cap. 10. tempore Appae 4. 4. Lothar Imp. Anno 847. sub Rabano Archiepiscopo qui scribit Ludovico This Councell admonisheth men to pay their Tithe carefully because God himself appointed it to be paid to himself And that it is to be feared that if any man take Gods right from him God for his sins will take things necessary from him also Tom. 3. Conc. Roman Conâ—il 5. Anno 1078. Tom. 3. saith that Lay-men upon pain of sacriledge excommunication and damnation
land whither Abraham pursued his enemies and there slew and chased them Salem the place where Melchisedek was King which by reason of Josephus his mistaking it is commonly taken to be Jerusalem but erroneously as Jerome and Lyra explain it for Saint Hierome out of the ancient Rabbins sheweth it to be a Town neer so called in his time and men then shewing the ruines of Melchisedeks Palace in great magnificence S. John also doth witnesse it to be Enon a known Town in Jeromes time neer Jordan where the spring was that John Baptist baptized in John also saith he baptized at Elim besides Salem because there was much water there So that the first door that was opened into the Kingdome of heaven by the preaching of the Gospel the first administration of the Sacrament of Baptisme as S. John here reporteth it was within the territories of the Kingdome of Salem that is by interpretation the Kingdome of peace and righteousnesse which Baptisme bringeth by washing away originall sin The persons are Melchisedek Abraham and his confederates and family Melchisedek is the image of Christ King of righteousnesse and peace the Priest of the high God and a Priest for ever for the Scripture neither sheweth his beginning nor his ending A Priest not anointed with materiall oyle after the ceremony of the Leviticall Law not ordained for a time as Aaron but established with an oath by God himself to be for ever and sanctified with the spirituall oyle of gladnesse above all the ranks and orders of Leviticall Priesthood Abraham an Hebrew and representing the rest of the Hebrews Gods chosen people Father of the Jews by Circumcision and by faith the Father of the Gentiles His confederates Mamre Escol Aner Amorites and Gentiles representing the whole body of the Gentiles The family of Abraham as well bond-men as free-men all mingled together and all here marching as under one ensign not of the Leviticall Law which onely belonged to the Jew but of the New Testament embracing both Jew and Gentile bondmen and free-men the children of Hagar as well as Sarah Their enemies are the idolatrous Assyrtans or Babylonians who spoil the people of God and these Abraham pursueth killeth and chaseth beyond Dan that is out of the Church To apply and morall this to the Church under the Gospel They that are the true children and consorts of Abraham whether Hebrews or Gentiles free or bond who now are all alike they must depart out of the Leviticall â—ities that is the Ordinances and Ceremonies of the Law they must fight against the foure great Kings the enemies of Lot and of the children of God Sin Flesh the World and the Devill So Hugo expoundeth them they must chase and cast them not onely out of the temple of their heart but out of the compasse and bounds of the Church of Christ and so kill and subdue them by faith and repentance even when they are asleep and thereby seem to have surest possession of them Having thus conquered Melchisedek our Saviour Christ will meet them in their return but where not till they come within the territories of Salem into the bounds of the Church by the sacrament of Baptisme And then he will not stay till he be called and wakened as he did in the ship with Peter but as he is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come forth of himself and meet them and give them bread and wine as Melchisedek did to strengthen and confirm them that is the other sacrament of the body and bloud Then as a perpetuall high Priest and Mediator he doth blesse them and make intercession for them as Melchisedek did Abraham and his spirituall posterity in the person of Abraham as well Jews as Gentiles for in the person of Abraham Melchisedek blessed both the Jews as his children by Circumcision and the Gentiles as his children by faith Then must wee doe as Abraham did in his own and our person give tithe of all to Melchisedek and his Substitutes Melchisedek gave bread and wine really and we must also as Abraham did give him the tithe really And this tithe was not given to Melchisedek as a Leviticall duty but as a duty belonging to God both before the Law and in the time of the Gospel for Melchisedek met not Abraham with oblations and sacrifice like a Priest of the Law but with bread and wine the elements of the sacrament of the Gospel which in figure thereof are onely remembred in this place by the holy Ghost though Josephus mentioneth many other rich gifts at this very time plentifully given by Melchisedek to Abraham So that if Melchisedek in the person of Christ received tithe then doubtlesse is tithe due unto Christ and consequently to his Ministers This is the first place in Scripture wherein tithes be mentioned therefore some may think it the first time they were paid but that is no argument for so it is the first place where a Priest is mentioned yet no doubt Priests were before Noah performed the Priests office when he built an Altar and offered of every cleane beast and fowl upon it Gen. 8. 20. And it is very likely that Melchisedek himself had borne the office of a Priest many hundred years before he met Abraham though the Scripture doth not mention him till the meeting for if it be lawfull to enquire of that the holy Ghost revealeth not many great Divines are of opinion that he was Sem the son of Noah whom the Salemites had made their King and it may well be for it appeareth in Gen. 11. that Sem lived 600. years whereof 502. after the Floud and of them 209. in the life of Abraham So that to those of that new world that Abraham lived in I mean after the Floud he might well seem without father or mother or any beginning being born almost 100. years before the Floud and to have been a Priest for ever And then in like consequence he might have received tithes of divers other before he thus met Abraham for that use was common long before among the Heathen and likely it is that the Heathen rather learned it of the children of God then that the children of God should learn it of them as Hemmingius would have it who saith that Abraham gave these tithes of his own accord following therein without all doubt the manner of Conquerors which were wont to confecrate the tithe of the spoil unto their gods or to bestow it upon their Priests I read in Ovid that Bacchus who lived before this time having conquered the Indians and other Nations sent the first-fruits of the spoile magno Jovi to great Jupiter but whether Abraham either heard of it or took it for a Precedent that cannot I tell Te memorant Gange totoque oriente subactâ— Primitias magno supposuisse Jovi Cinnama tu primus captivaque thura dedisti Deque triumphato viscera tostabove Fastor li. 3. The next place
service of God not onely Samaria hath exceeded Jerusalem but even Babylon put down Sion And so Theodoret complaineth that the heathens did give their tenths and first-fruits to be employed in their idolatrous service to the maintenance of their Temples Oratories Priests and Altars in more liberall manner then Christians but saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such honour saith he speaking of the care taken for the Egyptian Priests Gen. 47. the Priests of the living God and Ministers of our Redeemer Christ Jesus have not with us And much lesse have they in these days especially with us who boast to have reformed things amisse For yet amongst those of the Church of Rome it is otherwise that think nothing too dear for their Jesuites and have their Priests in so great respect that they fall down on their knees and desire their blessing every morning but Nuper Tarpeio quae sedit culmine cornix Est bene non potuit dicere dixit erit Mr Selden saith that the Turks pay the tenth according to the Mosaicall Law which they receive as authentique but keep it according to Mahomets fancy and the doctrine of his Canonists Mr Blunt an accurate observer in his travails affirmeth that the Turks in their principall Cities have very stately Moskeetoes i. Churches of magnificent building accommodated with goodly Colledges for the Priests lodgings and Bathes equall to the Monasteries of any City in Christendome Aelian relateth as Mr Selden citeth him that some kinde of beasts in Africa alwayes divided their spoile into eleven parts but would eat onely the tenne leaving the eleventh as a kinde of first-fruits or Tithe and why may not beasts of the field teach men the practice of piety seeing man that is without understanding is compared to them Thus Jews Pagans Turks and some beasts have had a care to pay Tithes but many Christians in these times come farre short in their duties and may bee upbraided with these examples Which are here more largely insisted on to shew the impiety of many men in these last days who are more inexcusable then ever any people were because we have the rules and practice of all ages set before us for our direction as before the Law of Moses in Abraham and Jacob and likewise under the Law during the Priesthood of Aaron and since under the Gospel abundant light to guide us besides all the Records Histories and Monuments of Gods judgements in former times to instruct us All which saith the Apostle 1 Cor. 10. are written and recorded for our admonition upon whom the ends of the world are come If we therefore offend now we are greater sinners then any former people as sinning against conscience knowledge and examples of all ages and like to the servant that knew his Masters will but did it not who therefore must be beaten with many stripes CAP. XXVII That they are due by the Law of the Land AS they are due by the law of Nature and of Nations by the Law of God and of the Church so are they likewise due by the very Temporall Laws of the Land as well ancient as later therefore Edward the elder and Guthrun Saxon and Danish Kings punished the not payment of Tithes by their temporall Constitutions Lambard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 54. Tom. 1. Concil Britan. pag. 392. King Athelstan about the year of our Lord 924. not onely decreed them to be paid by himself his Bishops Aldermen and Officers but maintaineth that his Law by the example of Jacob saying Decimas meas hostiam pacificam offeram tibi and by other effectuall Authorities providing precisely that his owne Tithes should diligently be paid and appointing a time certain for doing thereof viz. the feast of the decollation of S. John Baptist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 57. Tom. 1. Concil p. 402. King Edmund about the year 940. in a solemn Parliament as well of the Laity as Spiritualty ordained that every man upon pain of his christendome and being accursed should pay them truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 73. Tom. 1. Concil pag. 420. King Edgar in a great Parliament about the yeare 959. confirmed the payment of Tithes assigning certain times when every thing should be paid viz. the Tithe of all young things before Whitsontide of the fruits of the earth by the harvest aequinoctiall i. about the 12. Septemb. and of seed by Martimas and this to be done under the pain mentioned in the Book of the Lawes of the Land whereby it appeareth that the Laws of the Land had anciently provided for the payment hereof though the Book remaineth not to us at this day as well as the Laws of the Church And he further enacted that the Sheriffe as well as the Bishop and Priest should compell every man to pay their Tithes and should set it forth and deliver it if they would not leaving to the party offending onely the 9th part and that the other eight parts should be divided four to the Lord and four to the Bishop and that no man should herein be spared were hee the Kings Officer or any Gentleman whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 77. Tom. 1. Concil pa. 444. King Canutus about the yeare 1016. made the like Law with some little enlargement as appeareth in his Laws ca. 8. and as Malmesbury testifieth strictly observed all the Laws of the ancient Kings de gestis Regum Angl. lib. 2. p. 55. And he wrote also about the 15. year of his reign from beyond the seas a long letter to all the Bishops and Nobility of England conjuring them by the faith that they ought both to himself and to God that they caused these Lawes touching Tithes and Rights of the Church to be duly executed and the Tithes to be paid as abovesaid Malmsb. p. 74. But King Edward the Confessor about the year 1042 made all certain namely that Tithe was due unto God and should be paid the tenth sheafe the tenth foal the tenth calf the tenth cheese where cheese was made or the tenth days milk where there was no cheese made the tenth lamb the tenth fleece the tenth part of butter the tenth pigge and that they that had but a calfe or two should pay for every of them a penny And to this price is the Parson generally holden at this day when ten of our pennies are scarcely worth one of that time He also ordained that Tithe should be paid of bees woods meadows waters mils parks warrens fishings coppises orchards and negotiations and out of all things saith the Law that the Lord giveth the tenth is to be rendred unto him that giveth the nine parts with the tenth and bindeth the Sheriffe as well as the Bishop to see this executed And all these were granted saith the Book by the King Barons and Commonalty as appeareth in those his Laws cap. 8. and Hoveden Annal. part poster pag. 602. Long after the learned Author had written this he published the first Tome
God for them as their great Patrons and benefactors for that manner of maintenance wherein they have done beyond and above any Parliament that were before them and they continue and persist in the making of such augmentations as occasion is offered to this very day 3. They have given the repulse to divers petitions against Tithes which by the instinct and instigation of men of unsound principles and unquiet spirits have been put up unto them For the second that they will not take them away in time to come I have these grounds if not of infallible certainty yet of very great probability Though they have resolved upon the sale of Bishops lands and revenues in their Ordinance of November 16. 1646. for that purpose they have made an especiall exception with respect to the maiutenance of Ministers in these words Except parsonages appropriate tithes tithes appropriate oblations obventions portions of tithes parsonages vicarages Churches Chappels advowsons donatives nomination rights of patronage and presentation In excepting the right of patronage they meane neither to leave it to the power of the people to choose what Minister they please and the practice of the Honourable Committee for plundred Ministers sheweth the same for they appoint and place Ministers very often without the petitions of the people and sometimes against them as their wisedome seeth cause and if it were not so many would choose such as deserved to be put out againe Nor to put the Ministers upon the voluntary pensions or contributions of the people for their subsistence but assigne them under such a title what belongeth unto them by the Laws of the Land viz. Tithes obventions c. which intimates their mind not onely for the present but for the future Their wisedome well knoweth that the Revenue of Tithes as it is most ancient for the originall of it and most generall in practice both for times and places so it hath the best warrant from the word of God not onely in the old Testament which none can deny but in the new which though it be denyed by some is averred by others as D. Carleton M. Roberts D. Sclater M. Bagshaw in their treatises of Tithes and yet unrefuted by any and from the Laws of many Christian States especially from the Statutes of our Kingdome whereof abundant evidence is given in the booke of the learned Antiquary Sr Henry Spelman 3. That notwithstanding all the authority that may be pleaded for them the people are backward enough to pay to their Ministers a competent maintenance and if Tithes should be put down by the Parliament it would be very much adoe to bring them up any other way to any reasonable proportion of allowance for their support and so in most places the Ministery would be reduced to extreame poverty and that poverty would produce contempt of their calling and that contempt atheisme 4. That it is evident that such as make the loudest noyse against the tenure of Tithes are as opposite to the office and calling of Ministers as to their maintenance and intend by their left-handed Logicke because as the saying is the Benefit or Benefice is allotted to the office to make way for the taking away of the Ministery by the taking away of Tithes and not to wait the leisure of consequentiall operation according to the craft of Julian who robbed the Church of meanes expecting the want of wages would in time bring after it a want of workmen but presently to beare down both as Relatives mutually inferre one another as well by a negative as a positive inference and so as the Parliament having put down the office of the Prelacy now makes sale of their lands they if they could prevaile for the discarding of Tithes would by the same argument clamour and slander presently and importunately presse for deposition of the Ministery And we see how they take upon them with equall confidence and diligence not onely to write but publikely to dispute against them both 5. That if rights so firmely set upon so many solid foundations should be supplanted it would much weaken the tenure or title that any man hath to his lands or goods and would be a ready plea for rash innovators and the rather because of the manner of the Anabaptists proceedings who began their claime of Christian liberty with a relaxation of Tithes and went on to take off the Interdict or restraint in hunting fishing and fowling wherein they would allow neither Nobility nor Gentry any more priviledge then the meanest peasant And as their principles were loose so were their practices licentious for they held a community of goods and equality of estates whereupon the Common people gave over their worke and whatsoever they wanted they tooke from the rich even against their good wills So that it was a breach of their Christian liberty belike to have a lock or a bolt on a doore to keep a peculiar possession of any thing from them And the liberty was more and more amplified according to the fancies of their dreaming doctors for their dreames were the oracles of their common people and every day they set forth their liberty in a new edition corrupted and augmented till all the partition walls of propriety were broken down and so not content to have other mens goods at their disposall and to be quit from payment of rents and debts having made a monopoly of Saintship to themselves they excommunicated all who were not of their faction both out of sacred society of the Church and out of common communion in the world as wicked and profane and unworthy not onely of livelyhood but of life also and usurped a power to depose Prince and other Civill Magistrates as they pretended they had commission to kill them and to constitute new ones in their stead as they should thinke fit Such seditious and sanguinary Doctors as Luther called them did Satan stirre up under the pretext of Euangelicall liberty a liberty which in them admitted of no bounds being like the c. oath without bankes or bottome of no rule or order being carried on with a wild and giddy violence such as the great and pernicious impostor of the world prompted them unto though they vented their diabolicall illusions under the Title of Divine Revelations as the Prince of darknesse made them believe when he put on his holy-day habit the appearance of an Angel of light 2 Cor. 11. 14. 6. That the payment of Tithes where there are the fruits of the earth and increase of cattell out of which they may be raised is the most equitable way and meanes of maintaining the Minister since such a gaine is not onely harmelesse and without sinne for the manner of acquisition which we cannot say of pensions and exhibitions made up out of trade or traffique but such as may be most permanent and constant since whether the Tithe be lesse or more it is still proportionable to the other
nine parts and if the yeares be plentifull there is the more provision for house-keeping if scarce that part though lesse is the more in price and worth either for use in kind or for exchange for other commodities Whereas a rate in money which is competent in some places and at some times is incompetent in others such is the change both of monies and necessaries bought with money For money the time was when an ounce of silver now at 5. s. was valued but at 20. d. So in the Act of Parliament in the third of Edward the first Cokes Instit. part 2. p. 410. when 20 markes a year was enough honourably to maintaine a Student at the Innes of Court Fortescue is his Commentary on the Lawes of England c. 49. p. 114. And this was held so great a charge as was to be borne onely by the sonnes of Noblemen and therefore they onely saith the same Author studyed the Lawes in those Innes Ibid. And of old the Revenues fit for a Knight was rated to 20. l. a yeare of a Baron to 400 markes a year and of an Earle 400. l. a year Cokes Instit. l. 2. c. 3. Sect. 95. fol. 69. and Lindwood in his provinciall Constitutions notes upon the rate of a Vicarage for such by the fraud and rapine of the superior Popish Cleargy were many times deprived of Tithes and put to pensions that it was to be 5 marks in England but in some parts of Wales they were content with lesse afterwards their meanes was augmented to 8 markes a year but some would not be contented with lesse then 10 marks a year and indeed saith the Glosse 5 markes was too little for Hospitality and other expences implying that 10 markes was sufficient for all occasions 2 As for money so for commodities to be bought with it the prices have been very various In the Statute entituled Assisa panis cervisiae made Anno 51 H. 3. and Anno Dom. 1266. the dearest rate for a quarter of wheate which in the middle of the Kingdome is a measure containing eight times four peckes I render it by that proportion because it is more generally knowne was 12. s. the cheapest 1. s. so that betwixt these two extreames the ordinary rate might be about 6. s. the quarter And for other provisions the rate set upon them in a dearth in the Reigne of Edward the second was this for an oxe fatted with grasse fifteene shillings for one fatted with corn twenty shillings the best cow twelve shillings a fat hogge of two yeares old three shillings a fat sheep shorne fourteen pence with the fleece twenty pence a fat goose two pence halfepenny a fat capon two pence halfepenny a fat henne a peny four pigeons a peny so that whosoever sold above should forfeit their ware to the King Dan. Hist. l. 2. p. 209. And I well remember that not very many yeares agoe there was a controversie brought before the commissioners of charitable uses in Cheshire wherein was discovered the cheapnesse of things in former times the case was thus There was a legacy of twenty markes given to the parish of Wood-church in that County to buy oxen to till the ground of poore men with which small summe at the time of the donation about sevenscore yeares before were bought no fewer then twenty yoke of oxen which because the poore people were not able so to keep that they might be strong to labour it was thought fit to sell them and to buy in their stead as many milch kine as the mony would reach unto which were to be hired at a low rate to such as were not able to buy such cattell for themselves But it is yet a cheaper price we read of in Edward the first his dayes when by Stat. Westm. an oxe was to be sold but at 5. s. so in the 13th yeare of Edward the 1. cited in Cokes Instit. part 2. p. 410. How rates are raised in the present age whether by scarcity of things or by the increase of people or multiplication of coyne or all is not unknowne to any and too much experimentally by many whose portion is too penurious for their necessary expences Nor is this great difference of rates either for money or for goods brought to passe on the sodaine but raised by degrees so that if the rule of tithing should be laid down the Ministers wages must be changed as Jacobs was in Labans service many times over which would be an intricate trouble to proportion according to severall variations of persons and places to which inconvenience the maintenance by Tithes is not obnoxious nor to any other which may be compared with such as will hardly be separated if at all from the alienation of Tithes That if any innovation be made in this matter and the people be displeased with it as they will quickly be displeased with any thing which puts them to cost they will take the more boldnesse to contemne it because it is new and for that it neither hath nor is like to have such a ratification of authority either divine or humane by constitution or prescription as tithing hath had no though it should be supposed to last to the end of the world For Tithes were paid 1933 yeares almost 2000 yeares before Christ Salian Annal. Tom 1. p. 251. nu 41. since Christ excepting some times of persecution for the most part of sixteene hundred fourty sixe yeares and we cannot hope the remaining age of the world will hold out halfe so long To these I could adde divers other considerations of importance which cannot be hid from the prudence of such a multitude of sage Counsellors as that most Honourable Senate the Parliament consisteth of which maketh me confident that before they give assent to any such petitions as are put up against Tithes they will be pleased to heare what the Assemblie of Divines can say in answer to such objections as are framed against them upon pretence either of Scripture or religious reason Animadversions upon the Petition of the Committee of Kent AGainst this that which moved you to thinke the Parliament would take away Tithes was that you have read in one of the newes bookes that the Knights and Gentlemen of Kent presented a petition to the Honourable House of Commons against the payment of Tithes unto Ministers and that they received thanks from the Speaker in the name of the House for that service and that it is held fit to be a leading case for all other Counties of the Kingdome You must beware how you believe the newes bookes for they are many times ignorantly and inconsiderately erroneous or fallaciously false out of an ill affection to some and apparent partiality to others For the Petition it selfe 1. It commeth not as from the Knights and Gentlemen of that County in common who I am credibly informed are not very well pleased with it but from the Committee of Kent who if they be like the