Selected quad for the lemma: religion_n
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A09488
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Iacobs vovve, or The true historie of tithes: a sermon penned by Richard Perrot Batchelour in Divinitie, vicar of Hessell with the Trinitie Chappell in Kingstone-upon-Hull, and sometimes fellow of Sidney-Sussex-Colledge in Cambridge
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R. P. (Richard Perrot), 1584?-1641.
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1627
(1627)
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STC 19770; ESTC S114570
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65,216
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102
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long a time will punish the sinnes of the fathers upon the children or if it were a sinne it was done by the exemplary practise of the Church who suffered them to be so alâ—enated that our Ministers are not so many as were amongst the Iewes and those not so good in these times as to deserve so great a portion for their maintenance as the tenth of the whole land and kingdome For to answer each in a word For the first I say it will not excuse the edging of the childrens teeth that their fathers have eaten sowre grapes how soever God doth not alwaies punish the sins of the fathers in and upon the children 〈◊〉 if the children live and continue in their fathers sinneâ— wickedly to possesse that which their fathers wickedly gott in the punishment of the child the fathers sins are not forgotten though it be to a fourth generation Neither in the second place can the Churches practise in times past be any warrant or excuse for the practise of these times for if they speake of the first alienation in the times of the Schoolmen though they were alâ—enated from the true use of parochiall right yet not altogether from the use of the Church Monâ—stâ—â—ies whether of Monkes Friers or Nunâ— whether regulars or seculars being accounted the greatest and principall amongst Churchmen in those times Againe how weake a reasoning is this to reason from the corrupted times of the Church the dayes of cove tousnes and ignorance whâ—n Popery and superstition were at their height to maintaine the selfe same practise in these dayes these glorious daies of the glorious light of the Gospel Wee hate to follow them in all other doctrine and practises why should we goâ— beyond them in this If they speake of the times of the dissolution in the Reigne of King Henry the eighth I answer more then what I have sayd in this particular before that I never heard any understanding man either Protestant or Papist though he can be content to hold tithes by vertue of the practise of the Church in those times but he accounted of the taking away of the tithes as a thing in its owne nature wicked a practise neither warrantable by the rules either of religion or reason And howsoever the Ministers of these times are not so many as were the Levites for proportion with the rest of the people and these not all so good as were to be desired yet God who demaunds the tenth and from whome we receive the whole is no changeling but alwaies one and the same both to us and them or if there be any odds it is on our part in that what we want in number we have double in the excellency of our ministery and ministeriall function with the glad tidings we bring men and let them make the worst of us they can they caâ—not make us worse then were the Priests and Levites in the dayes of Malachi and of our Saviour Christ yea I dare say there are now in these kingdomes more and more able men for the worke of the ministery and more conscionable for the performing their duties then ever were since the first settling of the Gospel in these parts And lastly for the length of time since the first alienation of them whether they understand it of the time of Alexander Hâ—les or the dayes of King Henry the eiphth I answer Nullum â—eâ— pus occurrit Regâ— time will not prescribe the title of an earthly King and shall it stand good against the right and inheritance of the King of heaven Secondly God hath not altogether deferred to punish us in all these times but hath sent amongst us many and those extraordinary punishments though wee have sleightly regarded them or at least not accounted them as punishments for these sinnes principally amongst others But say God had not hitherto yet now he hath and it is not usuall wiâ—h God to punish sinne alwaies at the first but onely in his dearest children as for obstinate sinners he lets them go on in their sins till they come to their full height that so he may punish them with more severity And if this sinne of sacriledge were at the height in any age Church or Kingdome we may truely say these are the times in that notwithstanding the glorious light of the Gospel hath shined so many yeares together amongst us notwithstanding the glorious example of a religious King the great number of able Ministers and the daily endeavour of these Ministers yea of Lay-men themselves the more their Sâ— Hen. Spilman Sâ— Iames Sempill honour both by preaching and writing to withdraw men from this sinne by drawing them to give God his due both in his house and inheritance yet men grow worse and worse their hearts in this sinne more and more hardened yea so impudent and brasen faced are men growne that they dare maintaine it not onely by private practise but publicke pen shouldering God and his servants out of their owne either by plaine force of armes or trickes of playing legerdemaine All which considered gives us just cause to beleeve that this sinne is not only one cheife cause of the present evils in of these times but that God hath some other great plague to punish us withall without our speedy and hearty repentance that God should take from us the light of his Gospel send us a famine of his word as he hath of other his blessings the next step to the utter destruction both of soules and bodies from which evill the Lord for his mercies sake long keep defend us And that wee may the better hope and expect his mercy therein let us every one in his particular ranke order quality and condition labour for the good of Gods house and give unto his Ministers that countenance and maintenance he hath given them and requires on their behalfe at our handes towards them And first right honourable Iudges the pillars both of Church and common wealth let mee intreat you in the name of God and his Church that as your lawes and judgments flow from the seas of Gods lawes and statutes so they may returne thither againe in streames to the maintenance of the same with all the parts and persons belonging thereunto that you would bee pleased in your circuit to take a viewe of the ruines and decayes of Gods house the place where his honour dwelleth and amongst other particulars of your charge helpe forward mens backward devotion by teaching them the dues and bewailing the ruines of the same And seeing that the sinne of sacriledge is growne to that height that men feare not by perjury to hazard their owne soules for the committing of it that you would be pleased to suppresse the great number of prohibitions graunted in that case the cause of this evill to the damning of many a soule and that you would consider in the case of prohibitions and suits of this kinde the nature quality condition both of witnesses
treasuries and store-houses but commanâ—ed it should be kept for the use and benefit of the Priests Levites in the store-house of the Temple verse 11. 12. If any shall object that this was for the second tithe onely not for the tithe of inheritance I answer if they were so strict in the payment of this tithe which was a second full supernumerary tithe ovâ—â— and above the first then much more in the payment of the first which God challenâ—eth as his right of inheritance which they never omitted to pay when the other were generally neglected as may bee gathered NEHEMIAH 13. Neither is the Gospell without either precept or practise for the necessary performance of this dutie witnes the manner of Christ his reprooving the Scribes and Pharises MATT. 23. 2â— where he infers a necessitie of tything even in the smallest matters whether wee understand the phrase actively or passively either in the payer or receiver Woe unto you Scribâ—â— and Phariâ—â—â— Hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you pay tithe of mint and â—nise and câ—mmine have omitted the weâ—ghtiâ—â— matters of the Iâ—â—â— indgement mercie and faith These things ought ye to have done and not to leave the other unâ—one Neither will it suffice to obâ—ect against the text that the Ceremoniall law was then in force and so Christ â—ight 〈◊〉 command it for first how will they answere that distiâ—ctâ—on of Augustine Caeâ—emâ—nta 〈◊〉 â—9 â—â—â— 2. 〈◊〉 〈◊〉 Christum nâ—c 〈◊〉 â—raâ—â— nec mortifâ—rae â—ost prâ—muâ—◠〈◊〉 〈◊〉 〈◊〉 mortâ—◠〈◊〉 mortiferae inter 〈◊〉 nâ—â—m 〈◊〉 〈◊〉 promulgationem 〈◊〉 sâ—â— non morâ—iâ—â—râ— The ceremonies of the â—â—we before Christ were neither deâ—â— nor deaâ—ly after the promulgation of the Goâ—pell 〈◊〉 dâ—â—d and deadly betwixt Christs passion and the promâ—lâ—â—tion of the Gosâ—ell dead but not deadly Where by the pâ—ssion of Christ we understand not his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his suffering upon the crosse when hee breatâ—â—d out together with his consummatum est his life but the whole time of his suffering here upon earth especially from the time of Iohn the Baptists beginning to preach and Christ his Baptisme at what time the ceremonies 〈◊〉 1. 2. 〈◊〉 103. 〈◊〉 â— of the lawe began to be dead quoad necessitatem in regard of the necessary observance of them howsoever quoad coâ—venteâ—â—ia vinculum charitatis in respect of conveniencie and to avoide scandall the observation of them was not deadly according to that of Christ MATT. 11. 13. All the Law the Proâ—â—ets prophesica untill Ioha and that of Paul GAL. 3. 24. 25. The lawe was our Schoolmaster to Christ but after that â—â—rth â—s come we are no more under the Schoolmaster Where by the 〈◊〉 and the Prophets is understood totâ— Moâ—is politia seâ—â—conomia constâ—tuâ—io Sacerdotii the whole regiment of Moses Lawe not onely Ceremoniall anâ— Iudâ—ciall but Morall likewise so farre forth as it was to be abâ—ogate together with the I â—gall Preisthood â—o that if Christ had held the payment of tithes as a duty of the Ceremoniall law he would never have set a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them and have taught them as a duty necessary which ought to bee done and not left undone But that I may remoove all scruple in the second place let us consider that our Saviour Christ makes not the payment of these tithes a Ceremoniall lawe but a Morall yea an Evangelicall lawe of the same nature with judgement mercy and faith distinguishing them onely secundum magis minus which as Logicians teach truely non variant speciem differ not the kinde Besides this of Christ Paul 1. COR. 9. prooves by nine forcible arguments the necessity of the Ministers maintenance now in the time of the Gospell how it ought to bee done Anâ— GALAT. 6. 6. seconding Iacobs vow in this place Let him that is taught communicate unto him that teacheth not in some particular kinde nor yet in grosse a competency out of the whole but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods or in all good things And as for practise witnes the liberality of the Saints in the very dayes of the Apostles who are said to sell all they Act. 4. had and to lay the price at the Apostles feete for their maintenance and releife of the poore distressed brethren And in succeeding aâ—es as the Churches increased and obtayned peace so did the Saints according to the rule of Gods worde and practise of the Saintes establish a setled maintenance of tithes for Gods Ministers as that portion of inheritance which God had allotted them and which might not bee detained without sacriledge The truth Consule Doctore Tileâ—ley in Catal whereof will appeare by the unanimous consent of all the auncient and truely religious Fathers of the Church in all ages with the generall practise of the Saints in all places where and so long as religion was purely and sincerely taught and professed Neither have we onely the consent of holy Church both in doctrine and practise but of the very heathen enforcing the necessitie of this duty Thus Festus as epitomized by Paulus Diaconus speaking of the customes of the Romanes tells us that decima quaeque veteres Diis suis offerebant the auncient gave tithe of all unto their Gods I know the Tithes-Historian together with Ioseph Scaliger feare not to accuse Paulus Diaconus of barbarisme and falsification of Festus and to correct his authority the one putting out quaeque and so denies the generality of tithes of all thinges given by all men restrayning both persons and tithes to some particulars Seld. pag. 29. the other changing Diâ—â— suis into uni tantùm Herculi as if tithes were payd by the Romanes to Hercules only but by what authority or sound ground I know not for mine owne part I see no reason why Paulus Diaconus should not bee as worthy of credit as either yea as both of them sure I am the world and the learned of those times wherein he lived accounted him a man of as great knowledge and judgement and as worthy of credit as either is Divine Scaliger or Antique Mr. Selden Besides say the Romanes had given tithes to Hercules onely yet Festus speakes not of the custome of the Romanes onely but of other Nations likewise and howsoever by his silence he seems to consent with Scaliger in the correction of Paulus Diaconus for uni tantùm Herculi yet himselfe confesseth that neither the Romanes nor their next Pag. 27. neighbours did tithe onely to Hercules but these their arbitrary vowes and thankesgivings I speake in the Historians language were sometimes also payd to other Deities whereof hee names diverse particulars Next to the authority of Festus hee brings in the practise of the Grecians for generall consent Thus Harpocration who saith that the Grecians used to tithe the spoyles of warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 32. to the Gods And another It