The reuenue of the Gospel is tythes, due to the ministerie of the word, by that word. Written by Foulke Robartes Batchelour of Diuinitie.

Answer.

This same verie allegation might the countrie man al∣so make, but it availeth him not any more then if he made the same plea to debarre his landlord of his rent; therfore as the like plea helpeth not the countrie man, so no more can the cittizen finde any benefit thereby; yet I answer otherwise, and that three wayes.

First, they who truely pay their tythes, may faue some∣thing though not so much as if they paid them not, yet that which they may inioy with a quiet and good confer∣ence, wherewith one pennie is more to be regarded then thousands of gold and siluer without it, what men spare or spend without tithing cannot be sanctified vnto them, because they detaine the good from the owner thereof; and de∣uoure that which is holy.

Secondly, many men, yea most, if not all men, may

pay their tythes truely, and yet reserue as much at the yeares ende as if they had not paid one pennie of tythe, if they will bee more sparing in diuerse other superfluous and lesse needefull expences of feasting, banqueting, ap∣parelling, gaming, building, or some other of like nature, which are maintained by many men in cities and townes of trading with the ministers money, while he is not paid his due tenthes.

Thirdly, men might pay their true tenthes, and yet both continue the bountie of their liberall expences, and also increase their estates neuer the lesse; for not man, but God hath spoken by the Prophet, Bring all the tythes into * 1.1 my storehouse, that there may be meat in my house, and trie me now herewith saith the Lord of hostes, If I will not open the windowes of heauen vnto you, and poore you out a blessing with∣out measure, I will rebuke the deuourer for your sake, &c. I would to God that men professing the name of God, would learne and knowe what it is to depend vpon his prouidence. The heathen shall stand vp in iudgement a∣gainst Christians, for the verie heathen as hath bin shew∣ed, reputed themselues not vndone or hindered, but to bee the more plentifully enriched by paying their tythes.

We often doe heare men complaine that though they follow their trades diligently and carefully, with a good competent stocke, yet they put all into a bottomelesse bagge: either they decaie and goe backward, or at least they goe not forward, they are not increased. May I not speake here, after the same fashion as the Apostle spea∣keth vnto the Corinthians in an other case, for this cause * 1.2 〈…〉〈…〉 and weake amongest you, and many sleepe. So, for thi•• cause, vz. for defrauding God and his Ministers many are poore & needie among you, and diuers are vn∣done by one casualtie or other.

If my speach may seeme too peremptorie to them

whom selfe loue and couetousnesse hath bewitched: then heare againe the word of the Lord by the same Prophet; Yee are cursed with a curse, because yee haue spoiled mee. * 1.3 To the like effect are the sayings of the auncient Fathers most vehement, as specially of Augustine, Nolite de cun∣cta * 1.4 substantia vestra fraudare decimam, ne vobis nouem par∣tes auferantur & sola decima remaneat: that is, with hold not the tythe of any of your substance, least God take from you the nine parts and leaue you onely the tenth. To the same effect also hee speaketh in his serm. de tempor. * 1.5 where speaking of a barrennes then present and so grie∣uous vpon the field and the vine that yeare, when hee made that sermon, as that they had not passing the ••enth part of the wonted increase of other yeares, hee assigneth the cause thereof, in these words, Nouem tibi partes retrac∣tae sunt quia decimam dare noluisti: that is, the nine parts are withdrawen from thee, because thou wouldest not giue the tenth. Where he further sheweth plentifully, that for so much as man himselfe is the Lords, the earth is the Lords, the cattell wherewith man ploweth are the Lords, the dewes and showers wherewith the earth and seedes are watered, are the Lords: therefore the Lord might iustly challenge nine partes, if hee would and as∣signe vnto man the tenth part onely for his labour, but whereas God dealeth otherwise in so great bountie, hee is iustly offended and prouoked to send vpon men op∣pression to their vndoing, and sicknesse also and death, to their vtter destruction, when they refuse to pay their tenthes. This is the doctrine of Augustine, and all of it grounded vpon Gods word as they may more fully see, who will read Augustine his owne text at large, which for breuitie I haue thus abridged: and if men will yet see a shorter epitomie, let them read, consider and feare, what the Lord speaketh by Salomon, It is destruction for a * 1.6 man to deuoure that which is holy. When the people of Is∣rael

were to pray vnto God for his blessing vpon them, and their land, they were so to craue the goodnesse at the hands of the Lord, as themselues had dealt truely with the Lord in his tythes, yea they must in their prayers * 1.7 men••ion that they had tythed truely, and neither kept backe in their owne stocke, nor wasted in their feasting any of Gods tythes: and not vnlike but this was the cause why the Pharisie in his thankesgiuing, Luk. 18. 12. s••id in the Temple that hee paied tythe of all that hee possessed: knowing that the more truely tythes are pai∣ed, the more abundantly may men expect the blessing of God vpon the rest of their estate, and therefore that is but a plea proceeding from want of faith, when a man saith, because I can saue nothing at the yeares end, or be∣cause I haue much adoe to maintaine my selfe, therefore I will pay no tythes, where the vnaduised foolish man doth argue against all sence and reason: for if hee be needie and beggerly, this is come vpon him because of not paying tythes truely, and the more adoe any man hath to liue by his endeauours, the more need hath he to tythe truely, that he may obtaine Gods blessing the more effectually: for it is the fauour of God that blesseth a man to make him rich, and it is the anger of God that crosseth a man to make him poore.

In the common excuse which the Cittizen maketh, one thing there is which cannot but seeme vnto me som∣thing admirable, vz. that when the countriman hauing with great charge and labour, tylled his field, he payeth the tenth part of that which groweth without diducting any kind of charges: yet the tradesman or handicraft thinketh himselfe deepely taxed: if hee be vrged to pay the tenth part of the tenth, which is the hundreth, as for example: The husbandman, with the charge of his seed, cattell and seruants, and his owne endeauour also im∣ployed vpon a farme or tenement, reapeth at the yeares

end as much corne as is worth fiftie pounds: presently he separateth out of the same the worth of fiue pounds bee∣ing the tenth part holy vnto the Lord. And howsoeuer the vngodly man, which considereth not the prouidence of God doth lay out his tyth with hearts griefe and grudg∣ing, yet that man, who in the godlinesse and faith of his heart, knoweth that all proceedeth from Gods blessing, hee doth lay out his tenth with gladnesse and readinesse, expecting that the blessing of God wil be the more plen∣tifull vpon his nine partes the more faithfully hee doth performe the tenth to God as his sacred tribute. But take a tradesman or handicraft, which with lesse charge and toile euery way earneth by his owne and his seruants la∣bour fiftie pounds in the yeare, and this man thinketh himselfe very bountifull, if there come out of his purse tenne shillings to the Ministers maintenance that yeare, wherein he hath earned fiftie pounds; now here is but the hundreth part paid where the tenth is due, suppose * 1.8 that the exact tenth were not due by the word of God, but the eleuenth twelfth or twentieth, yet sure there must be some proportion, something neere or about the tenth: but where it is not within twentie or thirtie, but the ve∣ry hundreth part in stead of the tenth, can any man say that here is any conscionable proportion? Is the Iew in this case so farre differing from the Gentile, and the Mi∣nisterie of the Gospel so farre inferiour to the Ministerie of the Leuites, as men would inferre by this vnreasona∣ble abridging of the Minister of the Gospells exhibition? And shall no proportion be held betweene the Cittizen and the countriman in paying of tythes?

If you compare together a Cittizen and a Countriman beeing both of the like abilitie of wealth. The cittizen doth disdaine that the countriman should exceed him, or come neare him in any kind of expence; hee will haue a * 1.9 house of greater price then the Countrimans, he wil haue

deerer household-stuffe then the countrimans, hee will haue richer apparell, then the countrimans, be will haue cos••••er victualls then the countrimans, onely he will haue a Minister that shall cost him lesse then the Countrimans, the ci••tizen will be at farre lesse charge with his minister, then the countriman is with his. Now what doth this ar∣gue, but that such men haue religion in the meanest ac∣count of all other things, seeing they bestow more vpon their pride and other inordinate affections then they do vpon religion: seeing they, who exceede all other men, in all other yea vaine and humorous expences, will be behinde all other men in that expence, which is to main∣taine the Gospel? So that Ministers in townes and citties (whose labours are the greatest in regard both of the multitude of their people, and also of their knowledge and iudiciousnesse, requiring the more studie and paines at their Ministers hands to giue them satisfaction) haue lesser and vncertainer reuenues, because that the Cittizen doth hold no proportion in tithing with the countriman.

But come we yet something nearer to consider the Cittizen (in that which concerneth this point, and the matter obiected) without comparing him with the coun∣triman, and so waigh aduisedly whether it be iustly orno that the Cittizen will giue no greater allowance to his Minister, seeing he vsually alledgeth that hee doth per∣forme in this dutie according to his abilitie? And here once againe good Reader be patient and charitable. I doe not aime at the rebuke of any one particular, but labour to effect that all men may be brought to acknowledge (as it doth concerne them) how they confute themselues with their owne practise, I knowing I speake an vndeni∣able truth (I thanke God) I am resolute, then when thou findest euidently that what I speake thou canst not denie, be not of the mind of the Iewes, who were enraged a∣gainst Christ when they could not contradict him: but

shew thy selfe a true Israelite and acknowledge with Na∣thaniel the things that are manifest, and reforme with Za∣cheus what hath beene vniust.

It is the common custome of citizens and inhabitants of great corporations, to celebrate christinings, church∣goings, mariages, burialls, and such other solemnities, with verie large expence, and yet neuer to complaine, nor thinke themselues grieued. Though one man vpon one meale, or vpon a verie banquet doth lay out either fiue, tenne, or twentie powndes, or yet more, according as hee feeleth himselfe able or disposed, yet euerie pen∣nie hereof is cheerefully dispended, but if in regard of the ministers worke vpon those occasions either ordina∣rily imployed, or extrrordinarily toyled, either lawe or curtesie doth admonish them to performe an oblation to the Lord, and to reward his minister, then (behold the inclination I will not say of all men, God forbid: but of most men, and that is enough.) Some with a smooth face and sweet words, will giue him an ouerly kind of thanks, and it may be place him at a spare ende of one of their se∣cond tables, but as for any other consideration, either it is none at all, or else the offering of a grudging heart, and a withered hand, which is verie miserable that when they cast the bils of their lauish ostentation, the ministers share is sure one of the least of many Items.

Againe, when men speake of any of these their great triumphes, they will cheerfully looke vp without discou∣ragement, and say, It was but fiue pounds, it was but ten powndes, it was but twentie powndes, &c. It comes but once a yeare, I hope to recouer it by the grace of God. Thus diminutiuely and hopefully men mention any great charge, suitable to their owne humors. But if they speak of that small allowance which they make to the Minister, then they are euen readie to groane out their words, and they sound out euerie syllable at the full length, with hea∣uie

accents and capitall great letters, I ALOVVE HIM FIF∣TEENE SHILLINGS, TVVENTIE SHILLINGS, FORTIE SHIL∣LINGS a yeare. Neither yet is this spoken in disdaine of a∣ny mans beneuolence or contribution be it more or lesse, but onely in a true desire to touch mens hearts, and to stir them vp to consider, that in these charges which concern the maintenance of the minister, one shilling doth seeme as much, and affect mens verie hearts as much as two or three crownes or nobles laid out vpon such other occasi∣ons as I haue mentioned.

Of their owne humorous expences men will say, that they hope to recouer them, but the charges of maintai∣ning the Gospel seeme to be vtterly cast into a bottom∣lesse bagge.

Or we heare men say, that those and the like mentio∣ned occasions, they must needes furnish bountifully for their credit sake, and least they should bee suspected to decay or be lesse able in their worldly estates, whereby their reputation might be impaired, and themselues the lesse trusted. But then is it not as much for a mans credit to be liberall to his Minister, as to be lauish to the but∣cher, * 1.10 powlter, vintener, grocer, and the like? May not a man be suspected to be weake when he is niggardly to his Minister as well as when he is sparing in feasting? or are men more to regard the fashion of others, then the e∣state of their Minister? or in truth doe they regard their credit more then they doe their relligion? they are afraid to bee vndone if their contribution to their ministers should be answerable to their other expences. They are not able they say to maintaine the Minister as they doe maintaine their owne vanities. Where is faith? where is religion? It is in the words, in the face, and in the gesture; ••ut it is not in the worke, specially if vpon warning and consideration of these things men will not be reformed. Many sinnes of ignorance, weakenes, and vnaduisednes,

may be in men without depriuing them of beeing religi∣ous: but when men vpon information to the conuicting of their consciences, remaine still obstinate, there sinne not dwelleth onely but raigneth also, and denyeth the partie to be truely religious. Be it that in the point of tyth I giue not that fulnesse of satisfaction, which Idesire to al, and confidently expect by Gods helpe to performe to some at the least, yet in these matters he that runneth may reade, and euerie common capacitie may perceiue plain∣ly, that (if there be no further regard had to the Ministers of the Gospel, by men who are able enough to beare out themselues in liberalitie and bountie of other expences) the religion of such men is vaine, and their faith of none effect: Be not deceiued, God is not mocked. * 1.11

We seek not to denie but that when we write or speak to this effect, we do respect our selues and seeke our own good and aduantage, yet I trust in God that we doe re∣spect our selues and our owne good in this and all other courses moderately, and ordinately in the second, yea in the third place, hauing learned to want and to abound, and * 1.12 in all estates to be contented; howsoeuer suspicious heads shall please to censure vs. What we principally intend in our whole endeauour is, that God may bee glorified in the obedience gained to his holy will, and in this parti∣cular labour, that is the maine mask. The next is the good of Gods people, in consideration whereof we say in this point as the Apostle doth to his Philippians, Not that I * 1.13 desire a gift, but I desire the fruit which may further your rec∣koning: wee desire not your money (we may safely say comparatiuely) in regard of the farre greater and most longing desire we haue by the grace of God to indowe your iudgements with right vnderstanding of that truth which doth directly concerne your consciences, and to see euident testimonies of the truth and soundnes of your religion. If it were possible for you to haue Gods Mini∣sters

in so small esteeme without preiudice to your religi∣on, I doubt not but that we could (by the helpe of God) be the better content with any condition: but when your miserable contributions to the Ministers (which your o∣ther expences and fashion of liuing do inexcuseably con∣demne) cannot but call the sinceritie of your deuotions into question, and indeede shamefully blemish the same: This, this is it that is the corasiue to our hearts, thornes and prickes vnto our sides and soules, whilest we are out-braued by the insulting Papists, who tauntingly demand of vs, whether the fruit of the religion which we teach our people, be the impouerishing of the Ministers by with∣drawing their maintenance?

Notes

• * 1.1

  ••al. ••. 10▪ ••1.
• * 1.2

  〈◊〉〈◊〉. 11. ••.
• * 1.3

  Mal 3. ••.
• * 1.4

  Aug 〈…〉〈…〉. com••••s.
• * 1.5

  Dom. 12. serm. 1.
• * 1.6

  Prou. 20. 25.
• * 1.7

  〈…〉〈…〉, 15
• * 1.8

  〈…〉〈…〉.
• * 1.9

  〈◊〉〈◊〉 133. page.
• * 1.10

  〈…〉〈…〉.
• * 1.11

  Gal. 6••.
• * 1.12

  Philip. ••. 1••▪
• * 1.13

  Philip. 4••