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

CHAP. XIII. Obiections against the doctrine of tithes propounded and answered.

Obiection. 1.

THere is no Commaundement in all the newe Testa∣ment to inioyne payment of tythes: therefore they are not due by the word of God in the time of the Go∣spel.

Answer.

To this obiection there are in readinesse three an∣swers.

1. There is in the newe testament Commandement to this effect, Gal. 6. 6. Let him that is taught in the word, make him that hath taught him partaker of his goods: though there be in these words no expresse mention of a tenth part, yet there is mention and iniunction of a part, which ought to be performed vnto the Minister or Teacher, out of e∣uerie mans goods. What part is that? if Scripture may be expounded by Scripture, then that part is the tenth part; for that and no other doth the Scripture assigne de∣terminatiuely vnto the Ministers of God for their seruice, as hath beene alreadie shewed.

2. What if there were no Commandement for tythes in the newe Testament? yet the constant practise of the Church from time to time neuer ceasing (except when perfecution put all things out of frame) is a sufficient rule vnto vs, and of necessicie to be obserued, as in the case of the Sabbath, not onely obserued once in euerie week, but also changed from one day vnto an other, this is not com∣manded in all the newe Testament, and yet are we bound vnto this obseruation, because of the constant practise of the Church, which is vnto vs a necessarie president to be imitated.

3. What hath beene once commanded in the old Te∣stament, doth remaine a law for euer, except it hath s••nce at one time or other beene repealed: but God hath on••e and twice challenged the tythes for his owne, and e••a∣cted that they bee paid faithfully and gladly vnto him, therefore must men either shewe that God hath abroga∣ted this his decree, and relinquished this challenge, or else hold themselues still bound in conscience to obey God in that commaundement, and to performe vnto him that which he doth challenge.

If any bodie will now say, that tythes were an appen∣dant of the tabernacle and temple, belonging onely ther∣unto as a ceremonie thereof; I haue alreadie prooued the contrarie, cap. 6. and if I had not prooued it, yet were not a mans conscience euer the more discharged; for in this case, the tyth-payer is to be put vnto his proofe, it is enough for the receiuer to shewe that they were once made his: this holdeth strong vntill the tyth-payer can shewe, either that the graunt was made but for a limited time, or else that since the making, that graunt hath been by some act disanulled: As for example; If it be once e∣nacted that the tenth part of euerie mans liuing bee paid vnto the King, the subiect is bound accordingly to make ••is payment, except he can expressely shew that that act hath beene either by some other later act repealed, or by some inserted prouiso expired and auoided. The King sufficiently prooueth his due, when hee citeth the act or statute: the subiect therefore is bound to his obedience, vntill he shew a sufficient dispensation.

But thou thinkest that thou hast a sufficient discharge, because thou caust say, the tythes haue ceased with the sacrifices and ceremonies; alasse, alasse, segging is no good ••oping, thou must shewe and prooue it: Is it enough to say to the King, your tenth and taske is out, and to be paid no longer, because wee haue done paying the last graunted subsidie? No, no, except that thou canst prooue that the taskes or tenths were to continue no longer then those subsidies should be in paying: So it is not enough for thee to say, the tythes haue ceased with the ceremo∣nies and sacrifices, except thou canst prooue by some Scripture, that either tythes were ceremonies or sacrifi∣ces, or that they were to be paid but onely so long as the ceremonies and sacrifices lasted; if thou canst prooue this, then keepe thy tythes, we will not aske them; we will re∣fuse them

The precept concerning the Sabaoth day once giuen, was to continue an eternall commandement, neuer to be neglected, because God neuer repealed it. Changed in∣deed it was, but by the spirit of god, vpon iust and waigh∣tie cause; so tythes once inioyned by God, are still due till God remit them.

If a man shall say, that though it cannot be shewed ex∣pressely with pregnant proofe from the Scripture, when and vpon what cause tythes haue beene repealed, yet it may be that there is some guesse, and peraduenture God may haue repealed tythes vpon some sufficient cause, let him remember himselfe that a man must liue by faith, and not by peraduentures: Faith dareth not depart from the reuealed will of God, vpon hope that peraduenture God hath otherwise determined, seeing that the reuealed will of God which is the Scripture, must bee our direction.

Therefore though paiment of tythes were not enioy∣ned in the newe Testament, yet it ought still to be per∣formed, because that what the olde Testament hath so plentifully required in this behalfe, the same is not reuoa∣ked in any Scripture, either of olde or newe Testament. The continuance of a law needeth not a repetition or se∣cond mention: indeede no law is abrogated except it be mentioned, but a lawe once made (without any limi∣tation of time) is continued still, in that it is not at all na∣med.

Obiection. 2.

Payment of the exact tenth cannot be included in the morall lawe, because the law of nature, which is also the * 1.1 morall lawe, doth not so precisely regard a certaine num∣ber, the instinct of nature regardeth not one number more then an other.

Answer.

The morall lawe is of larger extent then the lawe of nature: the lawe of nature in strict signification is onely

that common equitie whose principles are engrauen in our nature, so as by the very instinct of nature we doe discerne the same in some measure: of which sort are these, Thou shalt worship one God: Thou shalt honour thy fa∣ther and mother: Thou shalt not kill, &c. But the morall law comprehendeth all these naturall precepts, and also some other positiue commandements giuen by God to continue, not for a time, as the ceremonialls, and iudici∣alls, but for euer: of this kind is the fourth commaunde∣ment, for a set day in euery weeke, to be consecrated to the solemne worship of Almightie God: such also was the prohibition of cating the forbidden fruite, and such is this law of tythes: Morall, because ordained of God without limitation, to continue to the end of the world: but not natural in that st••••ctnesse of signification, because the light of nature doth not discouer it in this determi∣ned number.

Obiection. 3.

There were three sorts of tythes in the old Testament, one tenth to maintaine the Leuite and Priest, who had his tenth out of the tenth of the Leuite: (Numb. 18. v. 24. and 26.) an other tythe to be eaten in the place which the Lord should ch••••se, Dent. 14. 23.) and a third tythe e∣uery third year•• for the L••uite and poore (Deut. 14. ••9.) Now, the second and third tythes are ceased, therefore why are not the first also ceased?

Answer.

God commanded in the law diuers sorts of Saboaths, as, the Saboath of dayes; (Exod. ••0. 10.) the Saboath of weekes, (Leuit. 23. 15.) the Saboath of yeares, (Leuit. 25. 4.) and they had also the great Saboath, (Ioh. 19. 31.) But now that great Saboath, the saboath of yeares, and the saboath of weekes haue ceased, and yet the saboath of dayes remaineth: So in the seuerall kinds of tythes the two latter sortes ceasing, doe not also inferre a nullitie of

the first.

Secondly, Aquinas answereth this obiection, saying, * 1.2 that the second sort of tythes were in the olde law reser∣ued to serue at the offering of the sacrifices, and therefore haue now ceased, because the sacrifices haue ceased, and a•• for the third sort of tythes which were for the poore, they are not ceased, but augmented in the new Testa∣ment, in that wee are commanded to giue almes of all that wee can spare for so hee readeth that place, Luk. 11. 41.

Thirdly, there is an answer to be framed to this obie∣ction * 1.3 out of the words of M. Calvin; who is of iudge∣ment that the Israelites did not vpon the third yeare sepa∣rate a tythe for the poore, besides that which they ordi∣narily separated for the Leuites, but only that the tythes which other yeares were wholly separated for the preists and Leuites alone, were the third yeare to be so set apart, as that the poore also must haue a share in them, and then the same remaineth still in the new Testament, for so we doe acknowledge both in word and practise, that we are not to conuert the tythes wholly to our owne vses with∣out affoarding a share vnto the poore out of them, not * 1.4 onely euery three yeares, but also euery yeare and euery day, as their neede requireth and as our abilitie doth ex∣tend.

Obiection. 4.

If the Ministers of the new Testament must haue like tythes as the Leuites had, then they may not owne any o∣ther estats, whether purchased with mony, or descending vnto them by inheritance; for the Leuites were allowed no other part among their brethren sauing onely the tythes, Numb. 18. 20.

Answer.

The courses that are taken in abridging Ministers of their tythes together with other charges which are con∣tinuall

vpon them, and the hospitalitie and charitie ex∣pected at their hands beyond others of much better abi∣litie, will easily take order that Ministers be no great purchasers. And to preuent Ministers that they become not great heires, there is a reasonable sure practise, when fewe or none preferre any of their sonnes to the ministe∣rie, but those for whom they haue, or to whom they will giue none other inheritance; to the poore is the Gospel preach••d saith our Sauiour, and by the poore is the Gos∣pell also preached, may we affirme, when for the most part heires and gentlemen repute the Ministery too base a calling for their imployment. But suppose that the pri∣uate possessions and inheritances of Ministers were grea∣ter, then they are, ten times doubled, yet notwithstan∣ding it doth not follow that their tythes, gleab, and offe∣rings, should depriue them of their priuate estates. For, the case of the Leuites is herein no president for vs: be∣cause the Leuites were to take no further care for their wiues and children, then to leaue them in the common estate of the Church, as they were before: the children did alwaies succeede their parents in administring vnto the Lord and receauing tythes and offerings: for the preisthood and Leuiticall administration was peculiar to that tribe, therefore they needed no other inheritance but their tythes, off••rings, and Citties. But the Ministe∣rie of the Gospel is not tied to any one family, but in all degrees and kinreds those are to bee imployed in this seruice, whom God hath endued with zeale and wisedom sutable for the calling; so that when the father is dead the children are vtterly destitute further then prouision hath beene made for them, by the carefulnesse of their parents while they liued. Therefore though the Leuites had no other portion but the inheritance of their publique Mi∣nisterie; yet the Preachers of the Gospel may be owners of priuate lands and riches, because that the wifes and

children of the Ministers of the Gospell doe not liue sustained by the tythes when their fathers and husbands are dead.

Obiection. 5.

This maintaining of Ministers by tythes seemeth not to hold any good proportion, because that in some pla∣ces the exact tythe is too much to be allowed vnto the Ministers of those places; and in other places the coun∣trie may be so poore, as that the tythes thereof though fully paied are too scant a maintenance, therefore in some places the ninth, eight, or seauenth part had need be affoarded to the Ministers maintenance, and in other places the eleuenth, twelfth or twentieth part may be fully sufficient.

Answer.

Here is great care for a golden meane betweene too much, and too little, how to put the Ministers meate and apparell in a paire of ballance. The Ministers too much is indeede the eye-soare vnto most men, while they sur∣viewe euery desolate and mangled vicaridge through the dimmest spectacles of enuy and grudging. And therefore the abating still of this supposed too much, is the verie marke that is so earnestly eyed, and continually aimed at and not missed, while the worlds too little truth of con∣science, religion and deuotion, is the heart-soare of the poore ministerie, who feele the cold wind through their ruined and crasie walies, fare with thinne diet, and crouch vnder the decayed threds of their ouerworne apparell; which so manifest, and so common extremities, the world more scornfully smileth to behold, then compassionately careth to red••esse. If the poore ministerie were as able to avoide this reall and afflicting too little, as men are warie to preuent it from furfetting vpon too much, wee should soone finde out the mediocritie: But I come to a directer answer, vz.

In no countrie peaceably possessed, and ciuilly inhabited, can the true tythes of the increase of the land, and of the peo∣ples ende••uour, bee either too much or too little, for the honourable maintenance of so many Ministers, as are or∣dinarily competent to attend the spirituall charge of that countrie.

For the clearing and further strengthening of this an∣swer, it is not altogether impertinent to consider, that di∣uerse learned men (whereof some haue published their * 1.5 iudgement in print, others haue discouered their opini∣ons vnto me in conference) though they did not so reso∣lutely hold the tythes to be due vnto vs by the word of God, doe notwithstanding thinke no course so indiffe∣rent for the maintenance of the Ministerie, as by tythes; and their reason is, because euerie politique lawe is to be held the more indifferent and equall, the more neere it is to the law which God enacted of the same kinde among the Israelites. But among the Israelites this was the Law of God, that the tythes should be the inheritance of the Ministers, who ministred in holy things as well in one place of the countrie as in an other, therefore the tythes are not so vnproportionable a maintenance for the Mini∣sterie, as that for the barrennesse or fertilitie of any place this number of tenthes should be altered.

Furthermore, the fruitfulnesse of one countrie, and the barrennes of an other, doth not inferre any such dispro∣portion as men doe imagine; for proportion must be, not so much between the estate of one Minister and another, all the world ouer, as betweene the estate of euerie Mini∣ster, and the estate of that people vnto whome he doth administer; that so where the people are rich, the mini∣sters estate may be the more abundant, and where the people are poore, the Ministers reuenewes are to bee the smaller; and yet is here admitted neither too much super∣fluitie for one place, nor too much penurie in an other,

if there be any reasonable hand held in the limiting of pa∣rishes, which is a thing appertaining to the care of the go∣uernours or magistrates.

He that is a Minister in the richest cittie in the world, in the choisest place, among the wealthiest people there∣of if his parish bee but small, and his people sewe, then though all manner of tythes bee neuer so saithfully paid vnto him, yet snal he haue no such vnreasonable liuing, but that may well without enuie or grudging be allowed vn∣to him.

But what if the parish bee great, among a verie rich people? if it be vnreasonably great, it is easie for the Ma∣gistrate to lessen it: if it bee but tolerably great (for to make all parishes of the same bignesse, and all benefices of the same greatnesse of reuenewe, were in seeking propor∣tion, to ouerthrowe all true proportion and reason) then are the tythes thereof no larger then are fit to be affoar∣ded to such a man, as is fit to vndertake so great a charge: for what was written vpon the golden apple sent to the mariage of Peleus, that is the inscription and ought to * 1.6 be obeyed as the true suiteable mo••t of euery fairer bene∣fice, vz. Detur digniori: let it be bestowed vpon the wor∣thier. It is too true and lamentable, that the common sort of prowling and gracelesse patrones (for had they grace, they durst not make merchandise of the Church of God) are of the mind of the Grecians in Homer: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, that the priest ought to be reuerenced, and that his faire gifts ought to be re∣ceived: so they doe bestowe indeede their preferments vpon those, whom they finde to be of the greatest worth and best desert in their carnall construction; but the ••••••e worthinesse, which those sewe patrones that feare God, doe regard accordingly, is the excellencie and abundance of a mans learning, the soundnesse of his faith, the vp∣rightnesse of his conscience, the integritie of his conuer∣sation,

the meckenesse of his spirit, the discreetnes of his behauiour, the efficacie of his preaching, and such hea∣uenly worthinesses, wherewith Almightie God doth vouchsafe to qualifie his seruants and Ministers, for the glorie of his name, and edification of his Church and children. These worthinesses as they doe abound in any one man, so crescat honos vt meritum, that man is to be re∣warded in this life with the greater honour and more li∣berall meanes of maintaining this life, for diuerse cau∣ses:

1. That the worthiest men should not receiue discou∣ragement, while the selfe conceited worldling doth be∣hold and ••lowt that learning wants reward: but that as the things of this world are gods good blessings vnto his children; so both the world may see, and the godly mini∣ster may feele, that euen in these things, and in this world also, there is areward for the righteous, whilest, that full reward and eternall waight of glorie is faithfully expe∣cted.

2. That others may be allured and encouraged both to the studie of diuinitie, and also to seeke to excel in that course: for, honos alit artes: reward breedes industrie. But the flow••er will verie quaintly obiect, that these things, wealth and preferment are carnal matters, which the man of God which is spirituall, should not looke after: To a scornfull obiection wee giue yet a sober answer, that it is lawfull for the man of God to expect and demand his due allowance of worldly things: for our Sauiour Christ him∣selfe hath said, that the blessed me••k•• shall inherit the earth: * 1.8 and that these things shall bee cast vpon those, who seeke the kingdome of God and his righteousnesse: and that the labourer •••• worthie of his hyre. And further, seeing there are diuers ••••des of life, which are honest and lawefull, besides the hol•• ministerie, which is so labourious, and proposed to the contempt of the world beyond all other callings, it is * 1.9

very requisite that there be in the ministerie some emi∣nent rewards, whereby men may from their very youth be allured to deuote themselues to this calling. It is true (by the grace of God) that those who are alreadie in the Ministerie, whose hearts God hath made zealous of his glorie, and of the saluation of his people, will not be found so vnfaithfull, as to neglect their worke, for the scantning of their temporarie hire, but what is this to that iustice, wherein they are to be rewarded, or to the alluring of others in their very youth to a function so vn∣pleasing to flesh and blood, when those younger yeares haue not vsually so high sanctified resolutions?

3. The more any man excelleth in learning holinesse, and other gracious qualifications of the Ministerie, the more is the concurse both of acquaintance and strangers flocking vnto him, who are to be entertained by him, not sordidly and penuriously, as if they were with some desolate wretched man in his miserie, but comeli∣ly and liberally as with an happie man whome God hath blessed.

4. As the greatest cures are to be committed to the a∣blest men of ministeriall abilities; so, in so great congre∣gations it is not vnvsuall, that they need assistants and coadiutors, vnder so great a burthen, and therefore their reuenues neede be the ampler, that they may be able to entertaine such helpers. Againe the healthfullest bodies, specially of crazie stadents, are subiect vnto daily aile∣ments and diseases, the time of sickenesse is chargeable, in physique, diet, attendance, and many expences within doores, besides the extraordinarie helpe which must then be vsed in the worke of the Ministerie. If a man hath not such a full handed estate, as that in time of health hee may lay vp against these times of sickenesses, hee must either begge or want. To want is to perish, to beggo is not honourable, shall men of worldly imployment be

enabled by their trades to buy what they neede, and to command what is requisite, by the power of the purse, and shall Gods Minister in a case of extremitie stand to curtesie, beeing otherwise vnable to releeue himselfe? if it be allowed that in reason the function of the Mini∣sterie should furnish the Minister sufficiently for these oc∣casions, then why should he not be allowed a bountifull reuenue? Is it nothing againe that Ministers not imploy∣ing themselues in secular affaires, haue no other patrimo∣nie for their children, nor dower for their wiues, but what they reserue out of their annuall meanes, whether the same be tythes or other exhibitions? what can be spa∣red for the morow where there is not inough for the pre∣sent day?

5. The greater is a mans parish; the greater is the number of the poore, which doe daily depend vpon him for releefe; the greater also is the number of his parishio∣ners, among whom he is to exercise hospitalitie, to main∣taine loue and familiaritie with them, thereby to obserue their seuerall dispositions, and to gaine their affections. Who knoweth not, how contemptible that Minister is, in the account of the world, who is onely fit to receiue kindnesse without abilitie to requite the same, but rather depends like a begger, vpon the curtesie of his people, then is able with his purse to relieue a begger? It is a great ioy to many men, to see their Ministers estate such, as that he must acknowledg and account himselfe behol∣den vnto them for a meales meate, ab miserie! Hath a∣ny * 1.10 man euer seene a poore aged man liue at curtesie, in the house of his sonne, with his daughter in law? doth not the good father in a short time, either by his cough∣ing or spitting or teastinesse or some sooneseene vnto∣wardnesse or other, become troublesome, either to his owne sonne, or to his nice daughter in law, with conti∣nuing so long chargeable, & so much waited on, or to the

children, with taking vp their roome at the fire, or at the table, or to the seruants, while his slow eating doth scant their reuersions? But, if the olde man hath estate of his owne, to maintaine himselfe, and to pleasure his chil∣dren (oh then) hee is had in estimation; his age is ho∣noured, his person is reuerenced, his counsell is sought, his voice is obeyed. Euen so (without offence be that speach which intendeth not to offend with reproachfull words but onely to affect with a cleare truth) a poore Minister though a spirituall father, yet if he must liue vpon bene∣uolence, hee had neede looke well to himselfe, when he commeth among his people, that not one sharpe word, not one sower looke, no one discontenting gesture be obserued towards either the Master or mistris of the house, towards any of the children, or towards the ser∣uants which be in any fauour and request; yea or towards any prouoking parasite that with vnseemely mirth be∣gettes vngodly laughter. A poore minister, who de∣pends vpon curtesie in a needie estate, shall haue holes inough either found, or made in his coate, that he shall be quickely reputed but a troublesome and vnsuitable guest. If he be affable and familiar, parit contemptum, hee is trodden vnder foote, if he exercise more grauitie, Catone rigidior, he is too austere, they can vse no mirth in his companie: the faults which hee obserueth, hee must either ouersee without taking notice, or smooth them vp with euphemismes and good constructions, hee must suffer euery fantasticall idiot, to beare himselfe like a young Duke, to say what he will, and to doe what hee will, or else be assured to be either frowned on to his face, or flowted to his backe for being too busie: on the other side, where a Minister competently qualified with lear∣ning, zeale, and a blamelesse conuersation, hath also that competencie of outward estate, as that he is able to plea∣sure his neighbours, with worldly kindnesses, liuing vp∣on

his owne lawfull reuenues of the altar, without de∣pending vpon mans good pleasure, this man shall speake with authoritie; for this is the common errour of the carnall man, that hee naturally thinketh that the more 〈◊〉〈◊〉, the more wise and honest is any man.

M••n are men of flesh and blood, and though they be indowed with many excellent graces, yet they may be tempted through present neede to indure much disho∣nour to God, and to permit men to behaue themselues many waies vngodlily, which otherwise they would pre∣uent, if the feeling of their pouertie did not restraine their zeale; And therefore, howsoeuer the holding of Ministers in pouerty be a thing pleasing to the couetous∣nesse, pride, and voluptuousnesse of the carnall man, yet (••ead ••s not into temptation) it is very disaduantageable to the glorie of God and saluation of men.

Therefore grudge not at the sufficiencie of the main∣tenance, which in any place is affoarded to the Minister by the tythes of his peoples increase, but rather be thank∣full to God, that some yet haue so good encouragement, and wish well to the rest by your heartie and charitable prayers, pi••••ying those who sweat at the kill to square and harden bricke, but are not allowed sufficient strawe: performe euery man what is his dutie at least, in the true payment of the Lords demand, say not of this or of that benefice that it is too much to maintaine a Minister, 〈…〉〈…〉 ••s i•• ••hou hast or couldest haue the like and larger 〈◊〉〈◊〉 for thine owne expence, thou wilt not account them any more then sufficient. And so to the first part of the obiection, vz. that in some places the true tythes 〈◊〉〈◊〉 too much for the Ministerie: I haue answered e∣nough.

As for the other part of the obiection, vz. In some bar∣••en countries the tythes are too little; I shall easily answer 〈◊〉〈◊〉 more succinctly: for howsouer this be brought in to

make a stirre withall, yet this is not the maine rubbe, and I make no doubt but that I shall full quickly perswade, that the tythes of the earth, cattell, and trading, are not (in any cruill and peaceable countrie) too little to main∣taine so many Ministers, as are competently requisite for that people.

The reason of mine answer is this, vz. if one man bee sufficient to be the pastor ouer a parish of twentie, thirty, fortie, or fiftie familyes, then are the tythes of that parish (i•• being in differētly limited) a sufficient maintenance for the Minister thereof: for if one man haue the tenth part of the increase of the corne, fruit, and cattell of fourtie fami∣lyes, then that one man hath foure tymes as much of such commodities for the maintenance of his family, as any one family of the other fortie hath, if you suppose the pa∣rish equally diuided into fortie parts. It is true that no pa∣rish is so euenly diuided, but that some one man may haue twentie parts of the fourtie in some ample Lordship, w•••• the next neighbour hath scantly halfe a part, but the ty••h•• do equally though arise vnto the incumbent in the whole summe, whether euerie mans part be of the s••me quanti∣tie, or that some haue more, and others lesse, that maketh no variance, but that the tythes of any parish of reasona∣ble limits, may be a sufficient honourable maintenance for the pastor thereof: for if thirtie, or fourtie f••m••lies can be maintained competently each of them with their owne nine parts, then may the incumbent or minis••••r liue honourably and bountifully with the tenthes of all these; especially considering, that what may be adiudged but a scant maintenance in one place, is a liberall allow∣ance in an other: As for example, an hundred powndes per annum in some parts of Wales, or Scotland, is a grea∣ter reuenue then eight or nine score pounds in the heart, or Southerne part of England. And as I said before, that the estate of the Minister is to hold proportion with the

people among whome he administreth; so as where they are richer, he ought the more to abound; so now I say a∣gaine, that where the estate of the people is the meaner, there the reuenewes also of the Minister are of necessitie suiteable vnto the people, except his portion be acciden∣tally increased by gleab, or some such aduantage, where∣with deuoute men haue enlarged the originall allow∣ance.

If the place be extreamely poore, then in that case both Minister and people must be relieued by the charitie of neighbour Churches as they shall be able, but this an ex∣traordinarie case, which seldome or neuer happeneth in a ciuill and peaceable inhabited countrie: And therefore (notwithstanding this objection.)

Ministers of the gospel are to be maintained by tythes, which as they are due vnto them by the word of God. so where pa∣rishes are any thing indifferently diuided, there the tythes are competent, neither too great nor too small to maintaine the ministerie.

Obiection. 6.

Tithes haue been both taken away, and alienated from the Church by Kings and Princes, and also at other times giuen and confirmed thereunto by their acts and edicts; therefore they are not due by the word, but to be dispo∣sed by the pleasure of Kings and Princes.

Answer.

It is true indeede that Kings and Princes, as wee haue formerly rehearsed, cap. 11. haue taken much from the Church, but à facto ad ius non valet consequentia: that is, it followeth not, that because they did it, therefore it was well done; no more then it will be prooued that we may worship Ashtaroth, and Milcom, because this was wicked∣ly done by Salomon and other Princes.

Magistrates (wee confesse also) haue made lawes to compell men to pay tythes, but yet herein haue they not

enacted any newe lawe of their owne, but renewed the lawe of God, or rather taken order to cause Gods aunci∣ent lawe in this behalfe to be put in execution among their subiects, as they doe the like in other cases: as for example, a murtherer is to die by the law of man, but this prooueth not, that a murtherer is not to be auenged with death by the word of God, but only that the good Magi∣strate doth carefully prouide that sinne may be punished as God hath appointed: euen so, though kings and Prin∣ces haue made lawes for paiment of tythes to the ministe∣rie, yet are they due by the lawe of God which is farre more auncient.

Obiection. 7.

There are many men in townes and cities of trade and occupation, who though they giue either nothing at all, or verie little vnto their Ministers; yet they do either liue very poorely, or at least they saue nothing at the yeare•• ende: How should these men doe if they must pay their tythes exactly out of all their gaines and carnings?

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 * 1.11 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 * 1.12 〈…〉〈…〉 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. * 1.13 To the like effect are the sayings of the auncient Fathers most vehement, as specially of Augustine, Nolite de cun∣cta * 1.14 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. * 1.15 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 * 1.16 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 * 1.17 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 * 1.18 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 * 1.19 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, * 1.20 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. * 1.21

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 * 1.22 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 * 1.23 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?

Obiection. 8.

If it be graunted that ministers ought honourably and sufficiently to be prouided for, what needeth this con∣tending for the quotity or determinate tenth? but it is acknowledged by all men of sober wits, that there ought to be sufficient prouision euery where, for the Ministers of the Gospel, and therefore this exact determinate tenth needes not be so strictly vrged.

Answer.

So may men as well aske or cauill, what needed Abra∣ham to pay to Melchisedech the verie tenth? what nee∣ded Iacob to vowe the verie tenth? what needed God to require the verie tenth? Had it not beene enough for God to say to the Israelites, See that yee maintaine my Leuites and Priests sufficiently, though hee had not sha∣red out their allowance so particularly? But almightie God knowing man, and what is in man, and how vnfit∣ting a iudge he is to determine what condigne stipend is to bee affoarded to Gods ministers, hath not referred them vnto mans curtesie, either publike or priuate: but hath himselfe allotted vnto them their determinate por∣tion, vnder which rate none should dare to make them

any proffer.

Secondly, if Ministers should forgoe their tythes, and goe seeke vp that sufficient prouision which men talke of, whether should they wander? or how farre should they trauell, before they find the countrie where it grow∣eth?

I haue something carefully, both by conference with others, and also in mine owne priuate meditations, des∣cried and suruaied diuers parts of the Christian world, and this is all which to this purpose I haue obserued, vz that wheresoeuer, generally, Ministers haue not their due tythes, but are left to be prouided for by some other meanes, as their Churches doe thinke fit, there the con∣dition of such Ministers, is very lamentable, I will be iudged herein by the present experience, of the manifest practise of all reformed Churches, which are in this con∣dition, either further off, and beyond the seas, or nearer hand within our owne Britaine, in the realme of Scot∣land, or yet nearer in our owne streetes of England, in many of our great Townes and Corporations, which when they are very populous and rich, do yet allow vnto their Ministers but a very miserable and dishonourable maintenance.

I will spare to name either men or places, I will pro∣pound such a case as is generall, and can not but be la∣mented by any heart that hath in it any religious compas∣sion.

In diuers very great Corporations, there are entertai∣ned in some two, in some (it may be) three or foure mini∣sters all Preachers, whereof the meanest are competently qualified with giftes of knowledge, vtterance and god∣linesse, very behoofefull to the edification of the Church of God; others of them commonly very choise men, e∣minent and famous, rarely furnished. And as these men haue their seuerall measures of spirituall endowments, so

they haue diuersly their seuerall exhibitions. Yet so as that which is vsually the stipend of the best, is with the least, if not too little for the meanest: and the allowance which commonly is afforded to those who are entertai∣ned to the inferiour or secondarie ministration (as men vnaduisedly esteeme it) is meerely dishonourable for a∣ny Preacher of indifferent partes, or for any man at all who is worthily admitted into sacred orders, specially while men liue (blessed be God) in a plentifull and good land, and are rich and in peace, vnder a Christian gouern∣ment. And that I may further cleare what I haue auou∣ched: Let vs consider particularly what these stipends are which I so extenuate.

Fourtie markes or thirtie pounds a yeare, are the ordi∣narie stipends of such Ministers, as in such places as I mentioned, are accounted the inferiour. Fortie, fiftie, or threescore pounds at the most is vsually the most bounti∣full entertainment of such Preachers, as are the choise & fought out, one of an hundred. And doe men accounte this to be so honourable and sufficient a reuenue?

If men duely consider the dearenesse of liuing in Cor∣porations, and great Townes (by reason that there, all things must be bought with the pennie (as they say) and that vnto such eminent men in such places, there is great resorte and continuall concourse of acquaintance) they shall readily find, that by such time as ••ll necessarie par∣ticulars for meat, drinke, apparell, siring, education of children, seruants wages, and w••st of needfull vtensills or houshold stuffe, be reckoned and paid for, there remai∣neth litle ouer plus, to purchase so much as a good book: yea, must there not be much pennurious sparing, and fordid hardnesse vsed, to make the stipend to defraie the expence? Is this then to be accounted so bounti∣full an allowance? and is this the competent mainte∣nance?

Indeed fiftie or threescore pounds doth make a loud sound in a mans care: and yet it is but the maintenance of a meane man in Townes and Citties as this world requi∣reth: for doth not the handicraftman who paneth the street, planchereth the house, or shapeth the garment, im∣ploying but a man and a boy vnder him, if they may be continually set on worke (as good workemen neede not loyter much) earne in the yeare as faire a stipend, as the greatest vsually allowed vnto the best Preachers who are maintained by their Churches curtesie? It is casie to cast, what foure shillings a day is in the end of the weeke, and what foure and twentie shillings a weeke is, in the end of the yeare: and yet this is but the earning of a handicraft man, as I haue mentioned, and we find by experience, when we haue occasion to vse them: which I no way speake, as grudging at the wages, for which the true la∣bourer doth take paines, and earne it decrely with the sweat of his browes, but therefore doe I instance in these mens earnings, because they be so paralell to those ordi∣narie stipends which are assigned as competent for the worthiest Preachers: that men may see how they value the Gospel.

Surely, hee hath but a meane conceit of the calling of the Ministerie, who thinketh that a Preacher (though of the best desert) is competently and sufficiently prouided for, when his maintenance is but comparable to such handie earnings as I haue named. Is this the competent maintenance? is this that double honour, 1. Tim. 5. 17? And yet this is all, that is any where to be heard of, as an ordinarie allowance, but this is not either honourable or competent, as I haue made manifest. And therefore, if we be denied our tythes, we may heare men talke of a com∣petent maintenance, but we know not where to seeke it, with any hope to find it: so meanely doe men esteem our labours.

And as we know not where in this present age, so nei∣ther can we, either read or heare of, at what time or in which of the former centuries of times past, this voiced competencie was euer established, either by law or by practise: in all the ages afore vs, all Ministers generally, either they enioyed their tythes, gleab, and offerings in the times of peace, as hath beene prooued, or else they liued poorely and lamentably as in the miserable daies of persecution. We find in a 1.24 Eusebius, b 1.25 Theodoret, & ^c Sozom, that Constantine and Theodosius haue at times bestowed bountifull rewards vpon Ministers in their neede, and al∣so enlarged their possessions, but that was their priuate bountie for the time, but it doth not inferre the stablish∣ing of maintenance for Gods Ministers by that imagina∣rie competencie, so talked of, when the contrarie is plaine by the testimonies of the Fathers afore cited, and other Histories, that the tythes were paid in those for∣mer ages. So thē this competencie is that which no where is & neuer was, and therfore we are perswaded neuer will be, any otherwise then while we haue our tythes in some conscionable fashion.

Againe, if Ministers should be referred to their sti∣pends, the question is, who shall determine what is com∣petent? what parties are they ••t whose hands the Mini∣sters might hope for equall and respectiue dealing in this matter? certainely, (as it is not fit) so it will neuer be graunted, that Ministers themselues shall define a compe∣tencie, and so be their owne caruers. Who then shall doe it? shall the Ciuill Magistrate? if we duely consider the whole continuance of time, and succession of ages, from the happie incarnation of our blessed Sauiour, to the pre∣sent comfortable feele of this our Halcion season, we shal not finde it very vsuall, to find Emperours, Princes, and Potentates, so sincerely religious in performing the parts of noursing Fathers, as that the Ministers of the Gospel

might expect such honourable reuenewes, by beeing al∣waies referred vnto their pleasure. It is most apparant∣ly true, that in respect of all these outward things, and of life it selfe, both ministers and all subiects are at the plea∣sure of their Soueraignes; for if they should take from vs neuer so much, yet we dare not resist any further then per preces & lachrimas, that is, by tears and intreaty as A••br speakes. But yet, it is one thing to be at the pleasure of the Magistrate, so as the magistrate himselfe hath a particular lawe from God for the iustice that he is to doe to his sub∣iect: and it is an other thing to be so at the appointment of the Magistrate, as that howsoeuer a man be dealt with he hath no rule whereby to shewe wherein he is iniured, but that when the partie grieued shall intimate by his humble petition that he is wronged, the magistrate shall presently answer that he thinketh otherwise, and that his meere discretion is to determine that matter. It is true that vpright and wise magistrates can and will iudge ac∣cordingly, but when it is a case so neerely concerning re∣ligion, as the assigning of due allowance vnto the mini∣sters of the Gospel, then besides common equitie and dis∣cretion, there is speciall neede of great feruen••ie and sou••dnesse in religion. There was of olde a Dania and a Salomon, and some more such among the Israelites; ther•• was a Constantine, a Theodosius, and verie fewe more such in the former times of the Christian Church: but what a•••• they among so many defectiue either in vprightnesse o•• in wisedome, or specially in religion? and this God fore∣seeing he left not the estate of the Leuite to bee compe∣tented at the pleasure of the Kings of Israel; and there∣fore let no bodie blame vs, who craue the benefit of gods ordinance, hauing small hope of any due respect to the ministerie, if our maintenance should at all times wholly dep••nd vpon the determinatiō or stint of the magistrate. Blessed be the God of England, the true Ie••ouah; wee

lately had a religious Queene, who was zealously fauou∣rable to the state of the church, and ministers thereof, and (which is yet greater happines) we haue now (long O lord may we enioy him) such a King as is studious & care∣full ••o represse and reform the iniuries, which former im∣piety in some, and vnaduisednes in others, hath miserably exercised, to make hauocke of the Churches inheritance: but it is not an age since we had some, who after the ex∣ample of Martellus, tooke more away from the Church in a short time, then is like to be restored in many gene∣rations. And therefore, all things considered, we can ex∣pect but little good by referring our maintenance to bee alwaies determined by the discretion of the Magistrate. Sometimes and from some Princes we might be sure to finde condigne fauour, but then with euerie change the ministerie is a new to seeke, and therefore there is neede of an other rule, which may bee more generall and cer∣taine, then the ciuill magistrate should haue the determi∣ning of the ministers allowance.

But then shall this matter be referred to the people, that the greater part of the parishioners in each parish, shal conclude by their suffrages what shal be their pastors maintenance.

So the children indeed shall stint their Father, and the sheep appoint vnto their shepheard what shall be his di∣et. Alas, the greater part is vsually the worse part, and then woe be to the poore Minister whose case must bee so determined, as that those who hate, or scorne, or neg∣lect him, may measure out his liuing at their vngodly pleasure. And howsoeuer I haue for mine owne part lesse cause to complaine then haue diuers hundreds of my bre∣thren, yet whilest I heare from others how the people of this age are generally affected, I see plainely that they are no competent iudges to determine their Ministers maintenance.

Many men are verie couetous, and allowe not vnto themselues that which is conuenient, hardly therefore * 1.26 will these agree to affoard liberally vnto their Ministers, God blesse me from beeing to be fed by him who starues himselfe. Others are verie prodigall and vnthriftie, and these wil be glad to scant the Minister, that they may haue the more for their owne luxurie, they cannot spare for the Minister for their spending vpon their own wild humors. Others are of the minde of those in the Gospel, who say, nolumus hunc regnare: that is, we will not haue this man * 1.27 to raigne ouer vs: they thinke that Ministers take too much vpon them, as the rebellious vpbraided Moses and * 1.28 Aaron; and therefore, these not enduring that their con∣sciences should be ruled by the ministerie of the word, wil be glad to make small the Ministers maintenance, that by that meanes they may keepe him vnder. Others haue one sinne or other so fowle and so guiltie, as that either the minister cannot but intend purposely some reproofe against it, or else they feele themselues smart, when hee meant not to touch them, these as they conceiue anger, so they will also watch a time to bee reuenged. So that howsoeuer (God be thanked, and God encrease the num∣ber and faith of them) our land at this day, and specially cities and corporations doe abound with many worthie Christians, yet if we duely consider the many waies wher∣by the most conscionable Ministers become vsually of∣fensiue to the greater number, there will quickly appeare iust cause of exception against the people, why they are not competent either for Iudge or Iurie in this tri∣all.

If any body wil surmise, that howsoeuer it is not fit to re∣fer the maintenance of the ministerie to the democraticall assignment of the boisterous multitude of the cōmon peo∣ple, yet might Ministers be respectiuely prouided for, by some selected or choise mē of the best sort of euery parish,

to whose determination in this point, both the ministers and also the rest of the people should stand to be ordered. I answer that wee are neuer the neerer; for first, there wil be somewhat adoe to seuer out those best ones; who will not fluster to be one? If the better sort be the richer, then I answer, that religion and conscience is most requisite in men that should handle this busines. If the better sort be the godlier, then who will be left out? will you make a temper and appoint to this errand those which are the better sort in both respects of wealth and godlinesse also? here becomes the greater difficultie of constituting the Iudges, the more seuerall complements are required in them: but to leaue this roauing, let vs come to a certaine marke, and see what might be gained if wee should hitt•• it.

What one man in fourtie of those which are tearmed patrones are not readie to pull from the Minister all they can, whereas no coppie-hold is in that thraldome where∣in most patrones doe hold the benefices whereto they do present? None vsually are patrons but the better sort (as you call them) better in wealth, and therefore neede the lesse withdrawe from the Minister: better also in regard of education, and therefore knowe the better what be∣longeth vnto learning and religion: And yet if a iurie of patrones (though I know some gentlemen so worship∣full and religious, as that for their integritie in their pre∣sentations I durst pawne my life) should in euerie parrish assigne the maintenance of the Minister, we may easily iudge by what they do now, what they would doe then: what they doe now is to grate and oppresse the poore minister to the vttermost where they doe present, and therefore that which they would doe, if they should as∣signe stipends, would be no better. And if this bee the curtesie that we may expect from the better sorr, ab, me∣tuo à vulgo, what should we finde from the common peo∣ple?

Nostri seculi hominum genus est ingratissimum, in ò sa∣crilegum: that is, a most vnthankefull, yea a sacrilegious * 1.29 generation is the people of our age, saith Artopius, and Artopius his age is not yet expired.

So then, what hope can we euer conceiue of enioying any such competencie as is noised, without our tythe, when as we can not find either where it is, or where or when euer it was, or by what partie or parties it should be appointed and determined?

And lastly, where set stipends are appointed vnto Mi∣nisters, * 1.30 there is not due regard had to the prices of things which continually from time to time are much enhaun∣ced, and in a very little time doubled. The husbandman, the tradesman, and artificer, may and doe raise their pri∣ces, as occasion requireth, when the stipended Minister is at his stint, and can get no further: as both the customs of the countrie, and fashions of the townes doe plainely testifie. It is not a hard thing to obserue diuers men, who contribute now to their ministers maintenance no more then they did twentie yeares agoe, whereas within these twentie yeares, both those parties are greatly increased, in their owne estates, and also the prices of things need∣full for this life are almost, if not altogether, doubled. But where Ministers haue due tythes, there, their estates doe alwaies hold correspondencie and proportion, both with the estates of their people, and also with the occasi∣ons▪ and necessities of all times. And therefore, why should so reasonable a course, of Gods owne most wise ordaining, be laid aside, to seeke vp such new deuises as haue no Scripture, no president past or present, nor any equitie of reason, to auouch them?

Obiection. 9.

Diuers Diuines doe thinke otherwise, namely, that though the word of God doth require that the Ministers of the Gospel be plentifully and honourably prouided

for yet men are not now tyed to the exact payment of the very tenth.

Answer.

But I haue alreadie shewed, Cap. 9. that the auncient Fathers both Greeke and Latine, doe with one consent teach that tythes are due vnto the Ministers of the Go∣spell, by the word of God, secundum literam, literally and precisely, as they were in the old Testament. And vntill the times of Alexander de Hales, who was the ma∣ster of Aquinas, which was about the yeare 1240. after Christ (howsoeuer there was much wrong and sacri∣ledge practised) there was not other doctrine taught concerning tythes. But from that time, as we shewed * 1.31 before, haue the Schoolemen, in the steppes of Alexan∣der, trampled downe this truth: and yet, not with out re∣sistance from time to time. For in the time of Clement * 1.32 the eight, Pope of Rome, about the yeare 1266. liued Iohannes Semeca author of the Glosse vpon Gratian. The opinion of this Semeca as wee cited before in the 12. Chapter, is plaine that both prediall and personall tythes are alike due by the law of God. And M. Carleton in the fift Chapter of his booke of Tythes citeth out of Krant∣zius how this Semeca withstood the Pope Clement, ex∣acting * 1.33 acting tythes out of Germanie, and was thereupon depo∣sed by the Pope from the gouernment or prouostship of Halberstade. And some fourescore yeares after Semeca, liued Nicholaus Lyra, who howsoeuer hee be corrupt in diuers points, according to the errors of the time: yet hee taught this point of tythes not after the corrupt do∣ctrine of the Schoolemen, but after the Fathers as we doe now. Strabus also is plaine. In vtro{que} testament•• Mi∣nistris altaris decimae & oblationes ad necessaria tribuuntur: * 1.34 that is, In both the Testaments tythes and offerings are giuen to the Ministers of the altar for their needefull maintenance. But the truth is, that in those corrupt mid∣night

times of Poperie, they were very few (though al∣waies some thorough Gods goodnes) who did maintaine any point of truth then suppressed or oppressed, the grea∣ter number, yea almost all betooke themselues to sooth the Pope in his sacriledge, & amongest many other grosse falsehoods this one point of Poperie also preuailed, vz. that tythes were not due by the word of God. Indeed as we said before, Cap. 2. this point was not so fully discouered to be Poperie by all our late blessed reformers, but that diuers of them beeing busied with waightier matters, more needfull for the time, they either passed by this point, as wanting time to examine it, or else they tooke it as they found it, without any great scanning, yet not so as they were all deceiued in it, for the Lord did not suffer all of them to let slip a truth so needfull for his Church, but would needs that some of them should plainely auouch it. Gualter that godly and learned doctor of Tigurie, in his * 1.35 homilies vpon Matt. hauing shewed both the originall of tythes before the law, and also the vse of them vnder the law, at last he addeth, Debent hac ad ecclesiam noui te∣stamenti transferri, e••si enim Leuiticum sacerdotium abolitum si•• & sacra legalia cessarint, manet tamen Ministerium euan∣gelij, &c. that is, These tythes ought to be translated vnto the Church of the new Testament, for though the Leui∣ticall preisthood be abolished, and the legall rites ceased, yet the Ministerie of the Gospel remaineth, &c. and by and by he saith further in the same place: At quae iustior ratio excogitari potest alendi ministros, quàm vt ex decimis viuant? that is, what more equall course can be deuised for the maintenance of Ministers, then that they should liue of their tythes? Of the same opinion also is Zeppe∣rus * 1.36 a late and learned German writer, Decimae, pars sunt illius stipendij quod ministris pro officij sui laboribus diuino & naturali iure debetur; that is, tythes are a part of the sti∣pend which by the law of God and of nature, is due to

the Ministers, for the labours of their calling. And now further, by the good endeauours of our owne learned Countrimen who haue laboured in this point, the matter hath beene more thoroughly examined and the cleare truth is come to light, so as many, who haue bin other∣wise minded, doe now acknowledge that doctrin, which the word of God, and the auncient Fathers, and reason it selfe doe so fully importe and auouch, vz. that true pay∣ment of tythes is due to the Ministers of the word of God, by that word whereof they are Ministers: and, quia magna est veritas praeualebit, because great is the truth it will pre∣uaile, by the blessing of God which makes it power∣full.

Obiection. 10.

Yet, hereby doe you but bewray your couetousnesse, while you contend and striue so much for worldly main∣tenance.

Answer.

I haue in part preuented this cauill in mine answer to the eight obiection, but because I am desirous what I can to remooue all rubbes, I will here adde something more fully, and say. First, our strife herein is no way blameable, whilest we doe but modestly demand, by an orderly pro∣ceeding, that thing which the word of God assigneth vnto vs.

Secondly, he is not couetous who asketh his own, but he is couetous and iniurious also, who detaineth the good from the owner thereof.

Thirdly, it is not riches, but the truth that wee striue for, God the searcher of the hearts, doth know our harts, if it were not more for desire to bring the truth to light, (as much as we can) then for any hope of gaine by so vn∣thankefull a worke, we should not once goe about either to write or to speake one word in this argument.

And so for mine owne part, I giue thankes to God vp∣on

the knees of mine heart, that I haue not vndertaken this labour, either at the first in preaching, or since in pre∣paring this treatise for the presse, either of a mind desi∣rous to oppose any, who is as yet of differing iudgement from me in this matter, nor yet vrged by extreamitie of neede, or discontentment at my portion (such as it is by the bountie of God) for naked I came, and so I shall re••u••••: But onely I am willing to declare vnto others so much as I can of this truth, as the goodnesse of God hath reuealed the same vnto me, vpon my meane industrie in the search thereof, and according to my poore faith and iudgement to giue my voice and suffrage (as weake as it is) in the cause, with those who haue pleaded the same before mee with greater dexteritie.

So farre forth as shall please almightie God to open mens eyes, and to incline their hearts to see and acknow∣ledge this doctrine, we shall haue cause with reuerend thankfulnes to praise his name, and gladly to enioy the fruit of our labours. And whereas otherwise, any bodie shall repute our arguments sleighter then to be yeelded vnto, yet neuertheles we shall by the grace of God go on chearefully and faithfully in the worke of our calling, knowing assuredly that while we labour sincerely to glo∣rifie the Lord, and to edifie his Church, in all needefull knowledge; our reward may a while be deferred and de∣nied by man in this world, but it will be heaped vpon vs with the greater measure of true happines in the king∣dome of heauen by almightie God. And therefore in re∣gard of these wordly things I say vnto my brethren, and to my selfe as the Apostle speaketh to seruants: Art thou called beeing a seruant? care not for it, but ••f thou mayest bee * 1.37 free, vse it rather: for he that is called in the Lord beeing a ser∣uant is the Lord▪ freeman: likewise also, he that is called bee∣ing free, is Christs seruant. So if we must continue still in this more seruile condition, to be prouided for a•• the cur∣tesie

of our Churches, let vs not care for it, but if we can happily obtaine the more free estate, to receiue the tythes which are our due, let vs vse it ••ather: for he that mini∣streth in meanesse and needinesse, he is rich and eminent in the Lord, for great is his reward in heauen: and he that aboundeth in the riches of this world, is in Christ but all one with the meanest of his brethren. Wherefore I conclude with this earnest supplicationn vnto all men of reason and ciuilitie: namely, Whatsoeuer you shall thinke of tythes, yet for Gods sake wee beseech you, and for his sake who bledde and dyed for you, in vnconceiueable tortures vpon the accursed and yet most blessed crosse, that as you doe professe his name, so you would haue his ministers in due account, pro∣fesse not by neglecting and contemning them, that the religion of Christ which you magnifie in word, you repute indeede, to be little worth, and so meanely to be maintained: Let vs finde that our preaching hath, as deliuered you from the superstiti∣on and myserie of Poperie, so also seasoned you with true power∣full Christianitie: Let vs find, that whilest we haue informed your vnderstanding, the enemie hath not peruerted your affe∣ctions, with irreuerence and neglect of religion. We referre the cause to be scanned by your discretion, and your discretion to be directed by the grace of God: AMEN.

MATTH. 22. 21. Giue vnto Caesar that which is Caesars, and vnto God, that which is Gods.

FINIS.

Notes

• * 1.1

  ••. 2. 〈◊〉〈◊〉.
• * 1.2

  2. ••. q 8•• ••••. ••
• * 1.3

  〈…〉〈…〉. De•••• 14. ••8.
• * 1.4

  Ro•• 〈◊〉〈◊〉, ••o•• 〈◊〉〈◊〉.
• * 1.5

  〈…〉〈…〉.
• * 1.6

  〈…〉〈…〉
• * 1.7

  〈…〉〈…〉
• * 1.8

  〈◊〉〈◊〉 ••. 5. 〈…〉〈…〉.
• * 1.9

  〈…〉〈…〉
• * 1.10

  〈…〉〈…〉. v. ••6. 27.
• * 1.11

  ••al. ••. 10▪ ••1.
• * 1.12

  〈◊〉〈◊〉. 11. ••.
• * 1.13

  Mal 3. ••.
• * 1.14

  Aug 〈…〉〈…〉. com••••s.
• * 1.15

  Dom. 12. serm. 1.
• * 1.16

  Prou. 20. 25.
• * 1.17

  〈…〉〈…〉, 15
• * 1.18

  〈…〉〈…〉.
• * 1.19

  〈◊〉〈◊〉 133. page.
• * 1.20

  〈…〉〈…〉.
• * 1.21

  Gal. 6••.
• * 1.22

  Philip. ••. 1••▪
• * 1.23

  Philip. 4••
• a 1.24

  〈…〉〈…〉. C••nst ••. 2 〈◊〉〈◊〉. 3•• ••9 〈…〉〈…〉
• b 1.25

  〈…〉〈…〉
• * 1.26

  ••burn pag. 58.
• * 1.27

  Luk. 19 14.
• * 1.28

  N••mb. 1••. ••
• * 1.29

  Artop. in Gen. ••8 22.
• * 1.30

  Carle••. tyth. cap. ••.
• * 1.31

  ••••pra cap. 6.
• * 1.32

  Carlet. tyth. cap. 5.
• * 1.33

  Th•• ••amest••∣•••• of Semeca called also 〈◊〉〈◊〉 is cited out of the sea of histories. State of the Cha••. p. 303.
• * 1.34

  〈…〉〈…〉 Numb 1••.
• * 1.35

  Gualt. in Matth. 23. 23.
• * 1.36

  Zeppe••. d•• l••g Mos. l. •• cap 40.
• * 1.37

  1. Co••. 7. 21. 22