Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE SIXT QVESTION, CONCERNING THE maintenance of the Church by tithes.

COncerning the maintenance of the Church, there are diuers poynts, wherein we & our aduersaries agree: The maintenāce of the Ministers of the Church is either by temporal possessions, which haue been bestowed vpon the Church, by the gift of deuoute and religious men, or els they haue inheritance from their friends and a patrimonie of their owne, or els they liue of the tithes and obla∣tions of the people.

1 We grant, and agree vnto them: that the Church Ministers, beside the portion of tithes, may lawfully enioy temporall lands, which the Church of an∣cient time hath been endowed withall. But we yeeld vnto them vpon certaine conditions: First, there must be a moderation vsed in all such gifts, which are be∣queathed to the Church: for Ecclesiasticall persons ought not to be too greedie and hastie in receiuing whatsoeuer in simplicitie and blind deuotion any man shall giue vnto them: as if they see that others are empouerished by the gift whereby they are enriched. Thus the Priests offended in our Sauiour Christs time, who allured the people to bring their offerings to the Altar, though their parents wanted in the meane time, whom they were bound to relieue by the law of God. This also was a common practise in time of Poperie: So the priests might be enriched, they cared not greatly, though all the stock of their patrones and founders were vndone: who because they were vnsatiable, & had no mea∣sure in entising simple men, to giue ouer their lands and Lordships into their hands, the statute of Mortmaine was made not without iust cause, to be a rule vnto thē, that otherwise could not rule themselues. Augustine doth highly com∣mend Aurelius Bishop of Carthage, and worthely, for this one act: A certaine rich man of Carthage hauing no children, gaue all his substance to the Church, reseruing onely the vse thereof for his life time: afterward the man had chil∣dren: Reddidit Episcopus nec opinanti ea, quae donauerat.* 1.1 The Bishop restoreth vnto him that which hee gaue, not looking for it, nor making any ac∣count of it: In potestate habuit Episcopus non reddere; sed iure fori, non iure poli:

It was in the Bishops power not to restore the gift, but by the lawe of the court, not by the lawe of heauen. I pray you how many such examples can ye shewe me in the time of popish superstition? This then is the first thing required, that although it be lawful for the Church to enioy the bequests of their benefactors, yet it should be done with some limitation: As the Leuites, beside their tithes, had cities appoynted them: but the number was set downe, they should not exceede 48. in all: and to euery citie was a quantitie and circuite of ground al∣lotted, which should in length and bredth contayne euery way 3000. cubites, Numb. 35. vers. 5.8.

2 It must also be prouided, that the gifts and legacies bestowed vpon the Church, bee for the maintenance of pietie and true religion, and to good vses, not to nourish idolatrie and superstition: or if they be giuen through ignorance of the time, to such vnlawfull purposes, they ought by the Prince to be conuer∣ted to better and more godly vses: As now in England, the lands of Colledges, which were first giuen to maintaine that abominable Idoll of the Masse, are turned to the maintenance of learning and true religion. So was the lawe of Moses, that the gold and siluer, brasse, yron, tinne, lead, which the Israelites should receiue of the heathen,* 1.2 first should passe through the fire, and so bee made cleane, and fit for holy vses: Euen thus according to this lawe, the lands consecrate to superstition, hauing now passed through the fire of Gods word, and triall of the truth, may safely be vsed to the glorie of God, in aduancing and setting forward true religion and vertue.

3 Another thing must bee required: that Church-men ought not to abuse the possessions of the Church, to maintayne pride, idlenes, and ryotous liuing: for in case they doe notoriously spend and wast the Church goods, the Prince, by whose authoritie they were giuen to the Church, may iustly take from them their superfluities, not leauing the Church destitute of sufficient maintenance. This is notably proued by Iohn Husse, in the defence of Wickliffes articles: And we haue seene the practise thereof in England,* 1.3 in the late suppression of Ab∣beyes: wherein (though some of those lands might otherwise haue been dispo∣sed of) yet the prouidence of God notably appeared in bringing desolation vpon those Cels of sinne, and vncleane cages of birdes: neither hath this been an vnusuall and vnaccustomed practise in the Church, for Princes to correct the misdemeanour of Priests, by cutting them short of their temporalties: for in Augustines time the Christian Emperours dispossessed the Donatists of their Churches and possessions, and gaue them to the Catholike Bishops. And at that time the Donatists cryed out, as the Papists doe now, Quid mihi est imperator? What hath the Emperour, the King to doe with our lands? Au∣gustine answereth, Secundum ius ipsius possides terram: by the lawe of Princes the Church enioyeth her possessions: Recitemus leges imperatorum, videa∣mus si voluerint aliquid ab haereticis possideri:* 1.4 Let vs then rehearse the lawes of Emperours, and see, whether they suffer heretikes to enioy the Church pos∣sessions.

Secondly, concerning the second kind of maintenance, which ariseth by the proper and peculiar inheritance, which Church ministers haue:* 1.5 we also yeeld our consent, that a Minister▪ to whom some inheritance is befallen, is not bound to disclaime therefore the maintenance which he hath of the Church: for the Leuites, beside the allotment of the tythes, had their proper houses, which they might sell, and redeeme agayne, Leuitic. 25.32. As also that place 1. Timot. 3.2. will beare it, where the Apostle would haue a Bishop to be harberous, and giuen to hospitalitie: which he shall be much better able to performe, hauing some helpe, beside the Church liuing, of his owne inheritance. So then it is not to be doubted, but that Ecclesiasticall persons may, together with spirituall liuings, retayne their owne proper inheritance: referring them both to one and the selfe same end, that is, to countenance their Ministerie, and to be the better able to performe the externall dueties thereof, in releeuing the poore, helping the needie, and such like.

Thirdly, as touching the proper maintenance, and reuenew of the Church, which is by tithes: diuers poynts are agreed of and accorded betweene vs. First, that tithes due onely to the Church, and cannot be alienated to any other vse, nor be turned to the maintenance of lay men: for there must be, where tithes are payed, a matter of giuing and receiuing, Philipp. 4.15. We giue spiri∣tuall, and receiue temporall: which because lay men doe not performe, they haue nothing to doe with the tithe: for not keeping the condition, they cannot claime the couenant.

2 The people are bound in conscience, to giue of their goods vnto their lawfull Pastors, according to the determination of the Church, and the positiue lawes of Princes made in that behalfe, the which they are bound to obey: and the tenth being the hire of the labourer and the wages of the Lords workeman, Math. 10.10: it shall be as great a sinne to defraude the Minister of his portion, as to keepe backe the meate or wages from the hireling and labourer, Iam. 5.4.

3 We vtterly denie also, and herein consent with our aduersaries, that tithes are not pure almes, as some haue been of opinion in times past,* 1.6 but are a plaine debt of the people to their Ministers. First, the wages or reward of the labourer is no almes, but his due, and of right belonging to him: but tithes are so vnto Ministers who labour in the Lords haruest, 1. Timoth. 5.16. Ergo, no almes. Se∣condly, almes doe alway exceede the desert of the almesman, they shewe the beneuolence and free heart of the giuer, not any merite or worthines in the re∣ceiuer: but tithes and all other temporall gifts, are farre inferiour to the labours of Ministers: for what are temporall things to spirituall, 1. Cor. 9.11? Ergo, no almes. Thirdly, the tenth is the Lords part, and by him it is assigned to his faith∣full Ministers, which in Gods stead doe teach vs, 2. Cor. 5.20. But almes cannot be giuen vnto God. Agayne, the tenth is as an inheritance to the Church, and to bee counted as the corne of the barne, or the abundance of the winepresse, Numb. 18. vers. 26.27. It is vnto them as the fruite of the earth, and encrease of the ground to the husbandman: Therefore to be counted no almes from men,

but the blessing of God both vpon the pastor and the people.

4 We also agree, that it is not meete that the maintenance of Ministers should be voluntarie, or left to the peoples choise: but that it is conuenient, iust, equall, requisite, that both by lawes of Princes, and constitutions of the Church, prouision should be made, as there is, for the necessarie, certayne, and compe∣tent maintenance of the Church. First, the tenths in the lawe were established by a perpetuall ordinance: Ergo, the maintenance of Ministers ought now also to be confirmed by positiue lawes, as then tithes were: the argument followeth: for if their Ministerie deserued such assurance of their maintenāce, which did but serue at the Altar, much more now doth the Ministerie of the Gospel deserue it. And the Apostle also seemeth so to reason, 1. Corint. 9.14.15. that as they which wayted on the Altar were partakers of the Altar: so God hath ordayned (sayth he) that they which preach the Gospell, should liue of the Gospell. That is, as then the people did not onely giue tithes voluntarily, but were bound by lawe to doe it: euen so God hath ordayned, that Ministers should liue of the people: and by this ordinance of God, the people may as well be bound vnto it now, as they were then. Secondly, if Ministers, bound in conscience to feed and instruct the people, may also be enforced and vrged by the constitutions of the Church and lawes of Princes to do that, which in conscience they are bound: why may not the people likewise be constrayned by publike lawe, to performe that dutie to their pastors, which their owne conscience doth vrge them vnto? Thirdly, ex∣perience teacheth, that men are hardly (euen liuing vnder a law) brought to pay their rights to the Church, no not in those places where they can take no excep∣tion against their pastors: how much more vnwilling would they be (I speake of those which are not yet wonne to a through liking of the Gospel) if they were left to their owne libertie?

5 We also acknowledge (as Bellarmine seemeth to grant, cap. 25.) that to pay precisely the tenth, is not now commanded by the law of God: as though that order could not be changed by any humane law, as the Canonists hold, but men necessarily were bound to pay tithes: But thus farre forth we hold, that it is groū∣ded vpon Gods law: first, in respect of the equitie of the law, in paying of tithes, which is this, that the Ministers ought to liue of the people, and to haue sufficient & competent maintenance by them: which equitie and substance of the law is morall, and ought alwaies to continue, being grounded vpon the law of nature: Thou shalt not musle the mouth of the oxe that treadeth out the corne.* 1.7 Second∣ly, in as much as the lawe of the land and of the Church doth confirme this an∣cient constitution of tithes, (which is left indifferent of itselfe) we are bound to obey such lawes, being agreeable to the word of God: And in this sense also, tithes may be sayd to be due by the lawe of God, because Gods word comman∣deth obedience to our Magistrates, in all lawfull ordinances.

6 Though the lawe of tenths be not now necessarie, as it was a ceremonious duetie: but it is lawfull either to keepe that or any other constitution, for the sufficient maintenance of the Church, whether it bee more or lesse then the

tenth part: yet we doubt not to say, that this prouision for the Church mainte∣nance by paying of tithes, is the most safe, indifferent and surest way, and no better can come in the place thereof. First, it is the most equall way, to haue euery thing in the kinde, according to the Apostles rule; Let him that is taught make his teacher partaker of al his goods, Galath. 6.6. But this cannot be so con∣ueniently done any other way, as by erecting of a set stipend, or such like, as by paying the tenth in the kind.

2 Whereas S. Paul requireth, that the Pastor should be giuen to hospitalitie, 1. Timoth. 3.2. who seeth not, that for the better and more conuenient mainte∣nance of his house, it is the fittest course to receiue the tenth in his owne nature and kind: being so more able to relieue the poore, hauing sufficient prouision and store of his owne?

3 The tenth is as the corne of the barne, & the abundance of the winepresse, Numb. 18.27. that is, it is more or lesse, as God giueth encrease to the fruites of the earth: which is the most equall and indifferent way: for then the Minister, as God blesseth them, shall be partaker of the blessing, and if they suffer losse, he likewise shall beare the burthen with them.

4 This manner of tithe-paying is farre more safe and sure, then any way can be deuised, because of the long custome and continuance, which without great hazard of the Church cannot be broken: neither is it possible by any act of par∣liament, to make stipends so certayne, as this constitution of tithes is: for the people will hardly yeeld to breake their custome: and when an old custome is broken, a newe is not so soone receiued: nay, many yeeres must runne to make a custome. Agayne, whatsoeuer may be obiected agaynst tithes, that they breed much trouble, wrangling and contention, may be more iustly feared, in the col∣lection, leuying, imposing, and demanding of stipends.

5 Hitherto we haue shewed, that it is most naturall, that the Ministers por∣tion should be payed in the kind. Now, concerning the tenth, though it be not necessarie, yet that proportion being first appoynted by the wisedome of God, is verily thought to be most equall and indifferent betweene the pastor and the people, as both affoording competent sustenance for the one, when he liueth of the tenth, rather thē the fifteenth, or twentith part, which were too skant allow∣ance, nor yet grieuing or oppressing the other, when the owner hath nine parts reserued to himselfe. And so if it be most meete, that things should be answe∣red in their kind, no proportion can serue better, then that which was first deui∣sed by the Lord himselfe: yet we hold neither the one nor the other to bee ne∣cessarie.

Hitherto for the most part we and our aduersaries are agreed, both concer∣ning tithes, as also other maintenance of the Church: but we differ about tithes in two poynts. First, there is a question betweene vs and the Rhemists about the necessitie of paying of tithes: Secondly, concerning the right whereby the Mi∣nisters of the Gospell may demaund their dueties, which they say, is by reason of their Priesthood: of both these now briefly in their order.

THE FIRST PART, WHETHER THE PAI∣ment of tithes be necessarie.

The Papists.

[error 80] THe paiment of tithes is a naturall duetie, that men owe to God in all lawes, and to be giuen to his Priests in his behalfe for their honour and liuelihood, Rhemist. annot. 7. Hebr. sect. 4.

1 Iacob vowed to pay tithes to God, before the lawe, Genes. 28. Ergo, it is a perpetuall lawe. Rhemist.

Ans. One Papist shall answere another at this time. Bellarmine proueth by this example the cleane contrary, that the paiment of tithes is not morall, be∣cause it did not bind before the lawe of Moses: for Iacob made a voluntary vow to pay his tithes, vpon a condition: but if he had been bound absolutely to pay tithes, they should haue been payed without any such condition: It was there∣fore a voluntarie and a franke offering in Iacob.

2 Christ confirmeth the lawe of tithes, Math. 23.23. though he preferre the workes of mercie and iudgement, yet he sayth that the other ought not to be left vndone, speaking of the paying of tithes, Rhemist. ibid.

Ans. We must consider in what time our Sauiour Christ so spake vnto the Pharisees: for as yet neither the lawe nor the ceremonies thereof were fully ab∣rogated: Christ was circumcised, & Mary his mother purified according to the lawe, Luk. 2.21.22. Our Sauiour also biddeth the Leper to shewe himselfe to the Priest, and offer a gift as Moses commanded, Math. 8.4. Yet none of al these ceremonies doe now stand in force, though Christ did them at that time, and bad them to be done. The same answere may serue also concerning his iniun∣ction to the Pharisees as touching their tithes.

The Protestants.

THe lawe of paying tithes did borrowe part of the morall, part of the iudicial, and part of the ceremoniall lawe. The morall part therefore, is the equitie of the lawe, which is perpetuall, that as the Leuites then liued of the tenth, so the Ministers at all times ought sufficiently to be prouided and cared for. The iudi∣ciall part was in this, that as the Leuites were not much lesse in common ac∣count then the tenth part, being one of the tribes, (though in proportion of number, they made welneere the thirtith part: for the rest of the tribes were numbred to sixe hundred, three thousand, fiue hundred and fiftie persons, Num∣bers 1. the Leuites made but two and twentie thousand,* 1.8 Numb. 3.) As I say the Leuites made one whole tribe, and were not much lesse then the tenth part in that account, being in number the thirteenth tribe, for there were twelue beside.

So it was thought reasonable that the tenth parte of their brethrens goods should be allotted vnto them: which being a iudiciall and politike constitution of that countrey, doth neither necessarily binde Christians now, neither is for∣bidden, but left in that respect indifferent. Thirdly, the ceremonie of the lawe was in this, because the tenth was due to the priests and Leuites for their ser∣uice at the altar, and as belonging to their priesthood: In which sense tithes are neither due now vnto Ministers, nor in any such respect can be challenged, seeing the Priesthood of the lawe is gone, and all the ceremonies thereof: Whereof although it bee a wise and politike constitution, that the people should pay their tithes, and may conueniently be retayned, yet is it not now of necessitie imposed vpon Christians, as though no other prouision for the Church could serue but that.

1 Bellarmine thus reasoneth (for herein he is an aduersary to our Rhemists) (one Iesuite against another) If the law of tithes be moral, then the other pre∣cept annexed to this law was moral also, that the Leuites, because they liued of the offerings and tithes, should haue no patrimonie or inheritance beside. And by this reason euery Minister now ought to resigne such inheritance and possessions, as are left him by his friends: which is not to bee admitted. Ergo, neither the other law standeth necessarily in force, Bellarm. cap. 25.

2 Saint Paul sayth in flat words, If the priesthood be changed, of necessitie there must also be a change of the law, Heb. 7.12. But the priesthood of the law is altered and changed, Ergo, also the law of the priesthood, and so consequent∣ly the ceremonial duetie of tithes.

3 In Augustines time, it was no generall law nor custome in the Church, that tithes should be payd. Praecidite & deputate aliquid fixum ex annuis fructib. vel quotidianis quaestibus: defaulke, sayth he, and appoynt some certaine porti∣on, either of your yearely fruites, or your ordinary and daylie gaines.* 1.9 Decimas vis? decimas exime: Will you make choyce to pay tithes? then let that be the portion. And yet this is no great matter: for the Pharisies, whose righteous∣nesse you ought to exceede, payed their tithes: Tu vix millesimam das: Thou scarce payest the thousand part: Tamen non reprehendo, vel hoc fac, sic sitio, vt ad istas micas gaudeam: Yet I finde not fault: doe so still:* 1.10 for I so thirst after your well-doing, that I refuse not your very crummes. We see then, that then the payment of tithes was voluntarie: Augustine refuseth not the ten hundred, that is, millesimam partem, the thousand part, which he calleth their crummes.

THE SECOND PART, BY WHAT RIGHT tithes are due to the Ministers of the Gospel.

The Papists.

COncerning tithes or their equiualent due to Christ & the priesthood of the [error 81] new Testament, Rhemist. annot. Heb. 7.4. this then is their opinion, that the

priesthood of the Gospell being more excellent then the priesthood of the Law and their sacrifice, which they offer vp in the Masse, being of greater worthi∣nes, they may with better right challenge tithes, then the priests of the law did for their seruice at the altar: So that tithes are due to the Church onely because of the priesthood, not for any other duetie appertaining to that office, as prea∣ching the word, ministring the sacraments, or any such.

Abraham payd tithes, they say, to Melchisedech, which was the priest of the most high God in offering the formes of bread & wine, wherein Melchisedech did sacrifice: Ergo, tithes are now due to the priests of the Gospel and new law, which are all after the order of Melchisedech, Rhemist. Hebr. 7. sect. 4. & 8.

Answere: First, Melchisedechs priesthood consisted not in offering bread and wine to God, but brought them foorth to refresh Abraham: neither were they formes of bread and wine onely, as you imagine, but very materiall bread and wine: for if Melchisedechs priesthood had consisted therein, the Apostle would not haue omitted the chiefe thing, wherein Christs priesthood was shewed forth, as he doth, making no mention at all of it. Heb. 7. Secondly, a∣gaine it is great blasphemie to say, that euery popish priest is after the order of Melchisedech,* 1.11 nay that the proper act of Christs priesthood consisteth in the per∣petuall offering of his bodie & blood in the Church: for by this reason euery im∣pure priest doth more properly offer the body of Christ in the Masse, then it was offered by himself vpon the cros: thē the which, what greater blasphemie can be vttered? And yet they are not ashamed to speak it: yea the sacrifice of Christ vp∣on the crosse, (say they) was after the order of Aaron; and not after the order of Melchisdech,* 1.12 and so they preferre euery popish priest offering in the Masse, before Iesus Christ sacrificing himself vpon the Crosse: contrary to the scripture, which maketh this difference between the priesthood of Aaron and the priest∣hood of Melchisedech; that the priests of the law were many, because they were taken away by death: But Christs priesthood is eternall, because he dieth not, Heb. 7.23. But if there should be many priestes after Melchisedechs order, there should heerein bee no difference at all: Wherefore seeing Melchisedechs priesthood onely resteth in Christ, and is not translated to any other; and that there is now no sacrifice left but spirituall, of prayse and thanksgiuing, Heb. 13.15. it followeth that by Melchisedechs right no tithes are now due vnto the Church, neither in any such regard ought to be challenged.

The Protestantes.

TIthes, or their equiualent are not due to the Church in respect of any sacri∣ficing priesthood, of which sorte there is none in the new testament or∣dayned to continue: but for other pastorall dueties, and principally the prea∣ching and dispensing of the word, and instructing of the people.

1 If there were any such priesthood, and tithes in that right did appertaine to the Church: it is most like that our Sauiour Christ and his Apostles would haue challenged them. But there is no one precept in the new testament con∣cerning paying of tithes, but onely for a sufficient maintenance for the mini∣sters of the Gospel, 1. Cor. 9.14. Gal. 6.6. Fulk. Hebr. 7. sect. 4.

2 Saint Paul euery where, so oft as he sheweth the duetie of Christians in relieuing and mayntayning their pastors, maketh onely mention of sowing of spirituall things, 1. Cor. 9.11. and of teaching and instructing, Gal. 6.6. Ergo, tithes are due vnto Pastors and Ministers onely or especially for their feeding and instructing, and sowing spirituall seede, which is the word of God.

3 There is no such sacrificing priesthood now in the Church, as wee haue partly shewed before, and shall of purpose more fully declare it afterward: for euery where in the new testament spirituall sacrifices are commanded: and all Christians are made Kings and Priests vnto God, Apocal. 1.6. Other priesthood we read of none. Wherefore in that respect tithes cannot be due.

Lastly, Augustine sayth: Si mendicum non contemnis, quanto magis bonem, per quem trituratur haec area: If thou despisest not a beggar,* 1.13 how much more oughtest thou to haue regard of the oxe that treadeth out the corne on the floore: That is, the Minister that preacheth the Gospel: for so Saint Paul ex∣poundeth it 1. Timoth. 5.17.

The Elders, sayth he, that labour in the word and doctrine are worthie double honour: and then it followeth, vers. 8. for the scrip∣ture sayth, Thou shalt not muzle the mouth of the oxe, that treadeth out the corne.

Sufficient maintenance therefore to the Ministers is due for their labour and trauaile in the word.

Notes

• * 1.1

  Ad fratres in erem. ser. 52.
• * 1.2

  Numb. 31 23.
• * 1.3

  Fox. p. 457.
• * 1.4

  Tractat. in Iohann. 6.
• * 1.5

  Bellarm. cap. 27.
• * 1.6

  Belarm. cap. 25.
• * 1.7

  1. Cor. 9.6
• * 1.8

  603550
• * 1.9

  In Psal. 146
• * 1.10

  De tempor. serm. 205.
• * 1.11

  Rhemist. Heb. 7. sec. 8
• * 1.12

  Fulk. Heb. 7. sect. 9 12
• * 1.13

  Psal. 103. part. 2.