A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

Tithes are perpetuall.

1. By Abrahams paying of tythes to Christ in Melchizedec, the Apostle concludeth the perpetuity of Christs Priest-hoode, Hebr. 7.8. Now if tithes were paid to Christ before the law, then they are still due to Christ to the end of the world, so long as his Priest-hood continueth.

2. Tithes are the Lords, as a right in every mans goods, Le. 27.30.

Those hee gave for a time to Levi, so long as he served at the tabernacle: when Levi ceased to serve at the altar, tithes ceased to bee due to Levi: but they ceased not to bee the Lords: for as they were his before the law; so they stand his for ever: and hee transferreth them from Levi to others, that still serve the Lord in his ministery.

They were in the law of nature: therefore they are perpetuall, as the law of nature is written in mens hearts.

Abraham, Gen. 14.20.

Now Abraham payd tithes; not of the spoiles, but of his owne goods

1. It is not like he would give of other mens goods.

2. He could not give that, which he tooke not: but hee tooke none of the spoiles, Gen. 14.23. therefore. So Master Calvin rea∣soneth on that place.

As for that Hebr. 7.4. 1. The Greeke word is in no authour taken simply for tithes, but for primitiae: and sometimes for primi∣tiae manubiarum. 2. Ierome translates it, de praecipuis: and the Sy∣riack calls it first fruits.

Yet bee it, that Abraham paid tithes of the spoiles, it followes not, of them only, much more of his owne goods: for Levi then in Abraham payd tithes to Melchizedec, as Levi tooke tithes after∣wards, Hebr. 7.9. but he tooke tithes of mens owne goods. So did Abraham pay of his owne goods, as well as of the spoiles.

And it is very probable, that Abraham payd tithes to Melchize∣dec, not at that time alone, but yeerely.

1. As tithes were paid in the law; so were they before the law: the manner was all one: but in the law they payd yeerely: Ergo. and the Priests before the law were as worthy of them yeerely, as afterwards.

2. The distance of place could be no hinderance: for Abra∣ham dwelt at Hebron over against Sodome, and Melchizedec at Sa∣lem, which was afterwards Ierusalem, both of them in the tribe of Iudah, not farre asunder.

Iacob, Gen. 28.20.

Object. This proves that tithes were voluntary, and that men were not bound to pay them: for (as Bellar.) If Iacob had beene bound to pay tithes, as a morall duty written in his heart by nature, then he did ill to vow it with a condition.

Sol. We may vow morall things, the better to bind our selves to the performance of them, as God hath bound us to them before: the worshipping of God is a morall duty, but they bound them∣selves to it with an oath and a covenant, 2 Chron. 15.12. to the 16. To praise God is a morall duty: but David vowed it, Psal. 50.14.56, 12.

And it is lawfull to vow these things with a condition, as Iacob did: if God would blesse him with goods: for else hee could have payd no tithes. We may vow to honour our parents, if God will blesse us with life: otherwise we cannot honour them.

Object. 2. Wee must vow that which is our owne, not an∣others: if tithes at this time were the Lords, then Iacob would not have vowed them.

Sol. Yes: wee may vow that which is the Lords, to bind our selves by a new promise to the performance of that whereunto God hath already bound us: and this argues a resolution to doe it: as David bound himselfe to obedience, Psal. 119.106.

2. It is like that Iacob vowed to pay tithes, not immediately to God, but mediately to the Priest of God; as Abraham did be∣fore him.

It may be also proved by the consent of all nations.

From the sonnes of Noah; the custome of paying tithes to their Gods and Priests, was dispersed among all nations. Cyrus King of Persia, when he had overcome the Lydians, offered tithes of all he had to Iuppiter, Herod. Cli: Macrobius prooveth out of Varro, that it was an ancient custome among the Romans to vow and pay tithes to Hercules: and Plutarch reporteth that Lucullus grew rich, because he used to pay tythes to Hercules. Xenophon witnesseth that men used to pay tithes to Apollo. Pliny writeth of the Sabeans and Ethiopians, that the Merchants medled not with the spices, till the Priests had their tenth.

* 1.1If tithes bee neither judiciall, nor ceremoniall, then they are still to continue in the Church: but they are neither judiciall nor ceremoniall, ergo, they are to continue still in the Church.

1. They are not judiciall. No holy things are judiciall. Holy things are separated from a common use to the LORD: either by the LORD Himselfe, or by men, Leviticus 27.28. but judi∣cialls are of things in common use, not separated from men.

That they are not ceremoniall may be proved from the defini∣tion of a ceremonie. A ceremonie is a carnall type of an holy thing enjoyned for the use of the tabernacle, till the time of reformation, Hebr. 9.10.

By an holy thing is meant an evangelicall truth: by the time of reformation, the first comming of our SAVIOUR CHRIST.

That it is a carnall rite, Heb. 9.10. and Ver. 23. similitudes of holy things.

That these rites were for the service of the tabernacle, Ver. 2, and 8. that they were to endure only to the time of reformation, V. 10.

Tithes come not within the compasse of this definition.

1. They bee not carnall, that is impotent and beggarly rudi∣ments, Gal. 4.9. which served for the institution of the rude and ignorant people of the Iewes: they did teach nothing, but served onely for the honourable maintenance of them, that taught the people.

2. They bee no types of an holy thing in CHRIST and his kingdome, they did signifie nothing to come in Christ, or in his kingdome.

3. They were not instituted for the service of the tabernacle, but assigned to it for a time.

4. They were not to cease at the time of reformation: for still they are retained in the Church, as the maintenance of the Ministe∣ry: which the Church should not doe, if it were a ceremony that should end at the comming of Christ.

Here is no institution or assignation of tithes, but a declaration of the Lords right. I doe you no wrong in assigning the tithes to Levi, for they be mine, and not yours.

They are holy to the Lord, that is, separate from the use of men: So that it is sacriledge to take them away.

Here is an assignation of them to the tribe of Levi, only for the time of their service at the tabernacle.* 1.2

Here we may see what is ceremoniall, what perpetual in tithes. This proposition, (all tithes are the Lords,) is perpetuall; the assig∣nation of them to the Levits in the second place is ceremoniall, that is Levitically ceremoniall: for if there bee any ceremony in tithes, it is a Leviticall ceremony.* 1.3

Object. Sacrifices were in use before the Leviticall and ceremo∣niall law; yet they are ceremonies: So are tithes though paid be∣fore the Law.

Sol. Sacrificing it selfe is in the law of nature: but particular ordinances for the manner of sacrificing are ceremoniall. So the paiment of tithes is in the law of nature: but certaine particular or∣dinances for the paiment of them are in the ceremoniall law.

Yet there is a difference betweene sacrifices and tithes.

1. In the propriety. Tithes are ever the LORD••: sacrifices are not his, till they be offered to him: before, the man that offers them, hath a right in them. When a man offers a sacrifice, hee offers of his owne: when he gives tithes, he gives that to the Lord which is the Lords.

In not sacrificing, godlinesse is violated: in not paying tithes, not only godlines, but Iustice also is violated. Now a ceremonie standeth not in paying to God that which is his: but in giving to God that which is thine owne.

2. In the end. Sacrificing is to signifie the great sacrifice on the crosse for the sinnes of the world. The end of tithes is not to signifie any thing, but is the honour and maintenance of the Mini∣stery: and therefore they are to remaine so long as the Ministery remaineth.

That assignation of tithes to Levi, or, that lease being expired, they returne to their proper right againe, that is, to CHRIST which liveth for ever, Hebrewes 7. Verse 8 for though it bee first true in Melchizedec the type, who in respect of the silence of his death, is said to live: yet most of all is it verefied of Christ.

The service of the tabernacle being abrogated, the assignation of tithes to the Levites is voyd: but the propriety of them ever was and is in the Lord, for his Ministers.

Improperly to speake, the assignation of tithes was ceremoni∣all, that is, appertaining to the ceremoniall law: but properly to speake, there is nothing ceremoniall in the paying of tithes: for in it there is no carnall type of an holy thing, neither in the Leviticall nor Evangelicall ministery.

There is no proofe in all the New Testament for any other or∣dinarie maintenance of the Ministery:* 1.4 therefore tithes remaine still the ordinary maintenance. He that preacheth the Gospell must live on the Gospell: Somewhat more sparingly, then the Priests did in the time of the Law. They are injurious to the Ministers of the Gospell that will say so: If they had the tenth part of the peoples goods, shall we have lesse? Gal. 6.6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.

Though tithes were buried for a season in persecution, yet they were resumed and established againe in the Church in all ages,* 1.5 as appeareth by the Fathers and Councells: till the Pope comming to the height of his usurped autoritie exempted some from paying of tithes, and made impropriations. In the defence of whose un∣just dealing first Alexander de Hales, then Aquinas and all the Schoolemen contended that tithes were judicialls: yet they are still due de jure, though de facto the Ministers of the Gospell are depri∣ved of them: for tithes are morall by divine institution, Mat. 23.23. there tithes have Christ his approbation, as a thing that ought to be done; where there is an opposition betweene things of the same kinde; the greatest morall things are in mercy and judgement, and the least morall things in paying the least tithes, Luk. 18.12. tithes are morall, as fasting is.

The causes remaining, the things must still remaine: but the causes of giving tithes remaines still,* 1.6 ergo.

1. It was an acknowledgement that they had all from GOD, and ought all to him, Levi. 27.30. So must we doe still.

2. That thereby they might learne to feare God, who otherwise might bring sterility, and other plagues on the land, Deut. 14.23. So we must doe still. Nazianz. imputes the haile to this: de cala¦mitate per grandinem.

3. That the Priests and Levites having no other maintenance might have this to sustaine them in their office: the Ministers of the Gospell cannot be husbandmen, clothyers, they cannot waite on tables, but must give themselves to the Word and prayer: therefore it is meete they should have the same maintenance still.

2. Quest. Who they be, that must pay tithes?

All: high and low, rich and poore, husbandmen and Clothy∣ers: because the payment of thithes belongs to justitiam commuta∣tivam, in qua non consideratur conditio personae, sed qualitas rei ad rem. 2. The poore have benefit by the Ministery as well as the rich: the Clothyer hath as great benefit by the preaching of the Word, as the Husbandman hath, therefore why should not he give as largely to the maintenance of the Preacher as an other? In law they may have a shift, but in equitie and conscience they have none: let him that is taught in the Word—but the Clothyer is taught in the Word, therefore hee that teacheth him should have as deepe a part in his goods, as in the goods of an other man. Shall the poore Farmer pay all to the Minister, and the rich Clothyer nothing? Shall he that sits in the lower end of the Church pay, and hee that sits in the upper end not?

3. Quest. Whereof we must pay tithes?

Some things are due to the Ministers ex justitia: some ex dono, as houses and gleebe land.

1. God hath given us all, and shall it grieve us to give him for his Ministers the tenth part?

2. Give to Caesar the things that are Caesars, and to God the things that are Gods. i. Caesari tributa, Deo decimas. Ierome and Augustine.

3. The Ministers give us the raine of the Word of GOD, and shall we thinke much to give them the hay of tithes? faenum decimarum?

4. The Pharisees payd tithes, and our righteousnesse must ex∣ceede the righteousnesse of the Scribes and Pharisees, Aug. in Psalm. 146.

Est de jure naturae & divino, ut aliquid solvant laici sacerdotibus:* 1.7 & de jure ecclesiastico, ut id quod solvitur, sit pars decima. De clericis, cap. 25. pag. 137.

Decimae etiam quoad determinationem quantitatis,* 1.8 debentur jure divino, nec ulla humana lege aut consuetudine statui potest alia quantitas. Hanc opinionem, inquit Bellar. damnant ferè omnes Theologi.

Hanc refellit Bellar.

1. A commandement to pay the tenth is no where imposed upon Christians in the Old or New Testament. That it is not in the New is evident: that it is not in the Old, he proveth;

Because the commandement of paying the tenth part was nei∣ther morall, nor properly ceremoniall, but judiciall.

That it was not morall, he sheweth.

1. All morall Commandements did ever binde from the be∣ginning of the world: but the Commandement to pay the tenth

part was not till Moses time; therefore not morall.

2. Every morall commandement is agreeable to reason: but reason doth not will that the Priest should have the tenth part, but so much as is sufficient for the sustentation of him.

3. Iacob vowed, if GOD would blesse him in his journey, he would give him the tenth of all that he had, but if he had beene bound to it absolutely, hee had done wickedly to vow it upon such a condition.

4. If the determination of the tenth part bee a morall precept, then that which is annexed to it, is likewise morall, that they which receive tithes should have no other patrimony: then Ministers must enjoy no temporall things, pag. 141.

• * 1.91. To the first. The assignation of the tenth part began in Moses time, but the institution of it was before.
• 2. In reason that is the most equall and sufficient.
• 3. Is fully answered before.
• 4. That is not annexed to the first institution of tithes, but to the assignation of them to the Levites.

2. The Levites had Citties and a great deale of lands round about those Cities appointed to them besides their tenthes: So the ministers of the Gospell may have temporall lands, besides their tithes.

Vide, Lev. 25.2, and 3.

That the paying of the tenth part was not properly ceremoni∣all, he proveth.

Because it was not ordained immediately for the worship of God, but for the constitution of equity among men, and for that cause judiciall, rather than ceremoniall. The equity was this, that there might be a proportion, between the goods of the Levites and others. The whole family of Israel was divided into twelve tribes, or rather thirteene tribes; for Ioseph made two, Ephraim and Ma∣nasseh: whereupon in equity, the Levites should have had but the thirteenth part: yet because God foresaw that a number would pay badly, he allotted to the Levites the tenth part.

By the same reason, no maintenance of Ministers should bee morall: because it hath not an immediate relation to the worship of God.

2. I but tithes have an immediate relation to the worship of God, because they bee the Lords immediately, who of his owne right gives them to the Ministers.

Neither is that the reason: but God assigned tithes to Levi, out of his owne right, Levit. 27.30.

2. If that had beene the reason for paying of tithes, then they should not have beene payd before the law.

By what reason it may bee shewed, that the determination of the Church is just, that Christians should give the tenth part of their fruits to the Church.

The meaning is not, whether that be just, which the Church de∣termineth

(for it were a madnes sayes Bell. to dispute that) but upon what justice and equity the payment of the tenth part dependeth.

There was some equity for it in the old law, because the Le∣vites were the twelfth or thirteenth part of the people: but now there seemes to be no equitie of it, because the Clergy is not the hundred part of the people.

Yet it is still agreeable to equitie.

1. Because the Clergy must bee hospitall, and maintaine the poore.

2. Bellarmine denies that the Levites were the thirteenth part of the people, and that the Clergie now is not the hundreth part: for the people were sixe hundred thousand and three thousand, and five hundred and fiftie, besides Women and Children, Num. 1.45.46. whereas the Levites in all were but two and twenty thou∣sand, Num. 3.39.

3. Now the Clergie is subject to more cost and labour.

4. The Ministery of the New Testament is more worthy, then the Old.

5. Now the Church is more deprived of her right. Some pay no tithes at all: the most pay unfaithfully.

6. Christian people should bee more perfect, then the Iewes were: Ergo, at the least they should pay the tenth. pag. 146.

Where there is no custome set downe by the Church to pay tithes, whether doe the people offend in not paying them?

In three cases they may offend.

• 1. If for want of tithes the Church bee in great affliction and penurie.
• 2. If the Church doe require them.
• 3. If the people be of this minde not to pay them, though they be lawfully required.

Otherwise they are excused, because the Church in not deman∣ding tithes, doth seeme to forgive them: and it is no sin not to pay a forgiven debt. pag. 145.

Quest. 4. Whether we are bound to pay tithes to a bad Mini∣ster or not? Tithes must be given to bad Ministers.

1. Matthew 22. Verse 21. Yet at that time bad Caesars and bad Priests—

2. Decimae non dantur clericis, quia boni sunt, sed quia clerici sunt: Sicut tributa dantur regibus, non quia probi, sed quia reges sunt.

A bad Father, must have maintenance from his Sonne, and a bad Minister must have tithes from his people. But how cheere∣fully ought yee to give it to them, that are faithfull and diligent in the worke of the Lord? Yet all is one. Let him be never so good a Preacher, if S^t. Paul were among us, unlesse the law constrained us, he should have nothing.

What a lamentable case is this?

The light of this truth is as cleere as the noone day. Tithes are still due by the Law of God to the Ministers of the Gospell: yet

what a stirre hath hee to get his due? how hardly is it wrung even from them that carry a glorious shew of Religion? Wee have a custome, said the Iewes to Pilat, thou must let loose Barabbas to us, though hee bee a thiefe and a murtherer: so wee pleade, wee have a custome to pay little or nothing instead of any tithes; therefore we will hold this custome, though you preach your hearts out.

1. Consider the equity of the custome. That, which at the first springing up of the custome was but worth a Groate, is now worth tenne shillings: and yet will yee against all reason hold that custome still?

2. The Iewes had a custome, upon small occasion to put away their Wives, derived from Moses: yet CHRIST brake the necke of that custome, saying, ab initio non fuit sic. Moses permitted that for the hardnesse of your hearts, because hee had to deale with a stub∣borne and stiffe-necked people;* 1.10 but from the beginning it was not so. So say I, the law for the hardnesse of your hearts permits this cu∣stome, as it doth eight in the hundred, but looke backe to the origi∣nall, and yee shall finde that from the beginning it was not so. It is an Axiome in the law, nullum tempus occurit regi. The King never looses his right for discontinuance of time. And shall the King of Kings be debarred of his right, because of a new upstarte custome? Flatter not your selves in your customes; they are but broken reeds for you to leane upon. S^t. Paul sayes; If any man list to bee contenti∣ous, we have no such custome, nor the Churches of God. So say I to you, if any list to rob God and his Ministers of their right, we have no such custome, nor the Churches of God.

It is a wonderfull delusion, that the Devill hath bewitched ma∣ny withall; stollen waters are sweete, and all is good that we may take from the Ministers.

He that robbeth a Minister; robbeth God, Mal. 3.8. and is it no sinne to rob God? he that stealeth from a common Christian, is a thiefe: but hee that stealeth from a Minister is a Church-robber: the one is theft, the other is sacriledge: the one breakes the second table; the other the first table. Therefore take heed of this grie∣vous sinne. Tithes are the LORDS, hee hath given them to us: therefore take you good heede, how yee take them away from us, least you bee found fighters against God,* 1.11 as wise Gamaleel said to the Councell. Take away maintenance from any calling, and it will quickly fall to the ground: who would be a Merchant if hee must be a beggar all the dayes of his life? Who would be a Clothier, if he get no gaine by it? Who would put his Sonne to the Vniver∣sity, there be at charges with him seven or eight yeares, afterwards to be a Minister, and to have no comfortable maintenance in his cal∣ling? it is a matter of greater importance then we are aware of: the denying of the Ministers right is the overthrow of the Ministery, and so consequently of the Word of God, whereby wee must bee saved in the life to come: therefore let us not have a finger in it.

You thinke to waxe rich by defrauding of the Ministers, but

that is the high-way to poverty and beggery too. Such money is put into a bottomlesse bagge, it will never prosper. Consider what the Lord saith Mal. 3.10. Prove me, &c. pay your tithes conscio∣nably in truth and sincerity, as you ought to doe, and Gods blessing shall bee on you and yours: steale from the Ministers of God, and thy wealth one way or other shall melt away as the waxe before the fire. Therefore in the feare of God let us all looke to it: let us, as God hath given tithes to them for their livelyhood, so give them cheerefully, for God loveth a chearefull giver; let us deale bounti∣fully with GOD and his Ambassadours in this present life, that he may deale bountifully with us, and give us his owne kingdome in the life to come.

The second argument whereby the Apostle proves Melchi∣zedec to bee greater than Abraham, is laid downe in the last words of this sixth verse. Hee that blesseth, is greater than he, that is bles∣sed: but Melchizedec blessed Abraham, ergo, he is greater than Abraham whom he blessed.

Hee doth not say, him that had so many merits; Abraham the Father of the faithfull had no merits, whereof he might glory be∣fore God.

Hee was not justified in the sight of God by any of his workes, but only by believing the promises: this is our righteousnesse, to be∣lieve the promises of God.

We are to make a precious account of Gods promises, they be the most excellent jewells that wee can have: hee doth not say; hee blessed him that had silver and gold, Sheepe and Oxen, but the promises.

Abraham was a mervailous rich man,* 1.12 God had blessed him ex∣ceedingly: hee had at this time above three hundred uprising and down-lying in his house, yet the Holy Ghost doth not say, he blessed him that was such a wealthy man, that had such large lands & pos∣sessions, but hee blessed him that had the promises. The promises of GOD are the greatest riches that a man can have: our silver and gold may bee taken from us, but Gods promises shall abide with us for ever.

Now Abraham had not the promises for himselfe alone: but for all the Children that believe as he did, Acts 2.39. as hee had the promises, so have wee: and let us make much of them: they must be our comfort in all calamities, yea in death it selfe: heaven and earth shall passe away, but not a tittle of my word shall passe unful∣filled: therefore let us highly esteeme of the promises of God: they be the strongest pillars we have to leane upon.

Notes

• * 1.1

  Rat. 4.
• * 1.2

  Levit. 27.30.
• * 1.3

  Num. 18.21.
• * 1.4

  Rat. 5.
• * 1.5

  Rat. 6.
• * 1.6

  Rat. 7.
• * 1.7

  Bell. Senten.
• * 1.8

  Canonistarum sententia.
• * 1.9

  Resp.
• * 1.10

  Matth. 19.8.
• * 1.11

  Acts 5.39.
• * 1.12

  Gen. 24.35. Gen. 14.14.