The larger treatise concerning tithes long since written and promised by Sir Hen. Spelman, Knight ; together with some other tracts of the same authour and a fragment of Sir Francis Bigot, Knight, all touching the same subject ; whereto is annexed an answer to a question ... concerning the settlement or abolition of tithes by the Parliament ... ; wherein also are comprised some animadversions upon a late little pamphlet called The countries plea against tithes ... ; published by Jer. Stephens, B.D. according to the appointment and trust of the author.

CAP. XXII. How far forth they be due by the Law of Nature.

VVHen I said by the Law of Nature, my mean∣ing is not to tiemy self to that same jus naturale, defined by Justinian, which is common to beasts, as well as to men. But to nature taken in the sense that Tully after the opinion of others, delivers it to be,—Vim rationis atquè ordinis participem, tanquam via pro∣gredientem declarantemque, quid, cujusque causa, res effi∣ciat, quid sequatur, &c. the vertue and power of reason and order, that goeth before us as a guide in the way, and sheweth us, what it is that worketh all things, the end why, and what thereupon ensueth or dependeth. This by some is called the Law of Nature, secondary or speciall, because it belongeth onely to reasonable creatures, and not generally to all living things; in re∣spect whereof it is also called the law of reason, and it is written in the heart of every man, by the instinct of nature, as Isidor faith, (not by any legall constitution) teaching and instructing all Nations through the whole world todiscern between good and evill, and to affect the one as leading to the perfection of worldly felicity,

and to eschew the other, as the opposite thereof. This is that law written in the hearts of the Heathen, made them to be a law unto themselves, as it is said, Rom. 2. 14. and by the instinct of nature, to doe the very works of the Law of God, with admirable integrity and resolution. This is that Law that led them to the knowledge of God that they had, whereby they con∣fesse him to be the Creator, supporter, and preserver of all things, seeing all things, knowing all things, and doing whatsoever pleaseth himself, to be omnipo∣tent, eternall, infinite, incomprehensible, without be∣ginning or end, good, perfect, just, hating evill, and e∣ver doing good, a blessed Spirit, and as Plato calleth him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greatest Spirit, that giveth all good things unto man, that guideth his actions, and blesseth his labours: All this and much more, did the very Heathen by this Law of Nature, conceive and pronounce of God, and therewithall confessed, that by reason thereof they were justly tyed to yeeld him all service, honour, obedience, praise, and thanksgi∣ving; but wanting graceto direct them above nature in the right ways thereof, they first swarved on one hand, then on the other, and at length they fell into their innumerable superstitions and idolatries; yet as they concurred with us in these fundamentall points of Christian confession, touching the nature of God, so did they likewise in the fundamentall course of serving and worshipping him; as by prayer, to crave blessings, by hymnes, to celebrate his praise; by oblations, to shew their thankfulnesse to him; by sacrifice, to make atonement with him for their sins and trespasses; by honouring and maintaining his servants, Priests, & Mi∣nisters, to expresse the honour, love, and reverence they

bear unto himself. Some are of opinion that they learned much of this from the children of God. So Ambrose alledgeth, that Plato did of Jeremy the Prophet, meeting him in Aegypt; but it appeareth that Jeremy lived be∣fore Plato almost 300. years: yet it is doubtlesse, that with their bloud and linage they deducted many par∣ticular rites and ceremonies from Noah and his Ne∣phews: but these notions I speak of, rise out of the very law of nature written in their hearts by the finger of God, as S. Augustine witnesseth, saying, Quis scri∣bit in cordibus hominum naturalem legem nisi ipse Deus? who writeth the law of nature in the hearts of men but God himself? and Calvin agreeth, that the know∣ledge of God is naturally planted in the mindes of all men; Do we not see at this day, the very barbarous, and (almost) savage Indians, agree in effect, most of them, aforesaid touching the nature of God, and the course of worshipping him also, yea, in the five ways we spake of, viz. by prayer, by songs, by offerings, by sacrifice, and by honouring and maintaining his Priests and ser∣vants? who taught them this, if not the very law of nature? Me thinks I hear some answer me, the Devill; and I must answer them, that it is true, the Devil taught them to pervert these notions, but it is God that wrote them originally in their heart, though the Devil hath choaked and corrupted them. But say that the Heathen learned these of the children of God, whence did the children of God learn it themselves, before the Law was given? who taught Cain and Abel to offer their first∣fruits, & to sacrifice? Abraham and Jacob to give tithes of all that they had? Lactantius saith, that the law of na∣ture taught to give offerings to God, and the practice of all the Nations of the world, in all ages, and in all

religions confirmeth it. As soon as Christ was born, the wise men that came afar off out of the East, brought offerings unto him, as directed onely by the law of na∣ture, for they were Gentiles: and none used to visit the Temple of God but with some presents; not that God is delighted with such things, but that their affections by the fruits of their devotion were made manifest, the Church and service of God maintained, and those that were in need and necessity, orphanes, widows, stran∣gers, and the poor people provided for and relieved▪ for these are Gods care, and are to him as the dearest kinde of his children, and though younger brothers as touching the worldly inheritance, yet those on whom he thinketh the fat Calf well bestowed. Donum (saith Lactantius) est integritas animi: the gifts we give unto God are a testimony of our frank and open heart to∣wards him. An offering of a free heart (saith David) will I give unto thee: out of his abundance we have received all things, and out of ours let us render some.

Notes

• De nat. Deo. l. 2.
• Quis scribit in cordibus homi∣num naturalem ••egem nisi Deus? Aug. des••rm. Domini in monte l. 2.
• Instit. l. 1. c. 3.
• Calv. I••st. l. 1. c. 4.
• It seemeth this law of nature is tearmed by Mo∣ses the Law of God, for he saith, I declare the Ordinances of God, and his Laws, Exod. 18. 16. when as yet the Law was not given: and before, ca. 15. 26. If Israel will hearken to his Comman∣dements and keep his Ordi∣nances, c. 19. 5.