Sacrilege sacredly handled. That is, according to Scripture onely. Diuided into two parts: 1. For the law. 2. For the Gospell. An appendix also added; answering some obiections mooued, namely, against this treatise: and some others, I finde in Ios. Scaligers Diatribe, and Ioh. Seldens Historie of tithes. For the vse of all churches in generall: but more especially for those of North-Britaine.

§. II.

PAul forbare Tithes, because hee would not be chargeable, 1. Corinth. 9.12. and that because hee would not hinder the Gospell]

Obiect. How is that proued to be the cause?

Answ. It is the very Text it selfe.

Obiect. And though he would not be chargeable, but dispensed rather with his right, yet should hee not haue declared what was his right? As hee dispensed to take any wages, but laboured with his owne hands; yet he spared not to tell them, The labourer is worthy of his wages. Ergo, Though hee dispensed with Tithes, yet hee might haue tolde them that Tithes were his due.

Answ. First, consider, that Paul heere is not teaching of purpose, the point of Church-maintenance, nor neuer did, but onely stucke to the first foundation in Melchisedec, as Hebr. 7. But heere, he onely disputeth this, that Hee and Barnabas had as much interest in the matter of Maintenance, as other Apo∣stles; for which, hee onely presseth the generall analogies of the Leuiticall Law. But in all this Treatise, I grow by degrees, which would bee well obserued. Againe, Wages, import no quote, till they bee defined: and Numb. 18.31. the Tithes wee

stand for, are called the Wages of the Leuites. Then, a reason why you admit the word Wages, and refuse the quote Tithes, being both in both Testaments. But for example; say, That a Preacher should call to all, or some one of his flocke for Wages, Maintenance: Were he not fully answered with quota pars is yours, if he could not answere it? Then l••t him yet vrge Pauls best generall, Giue me a part of all your goods: Still hee is answered with quota pars? And in satisfaction of Pauls gene∣rall, he may tender vnto him a generall part of All, and yet scarse proue one good meale; so the poore Leuite may haue a long Lent, with many fasting nights, and Paul literally (though not liberally) answered. The poore Leuite thus loseth Totum, for lacking his quotum. To haue recourse heere to quotes by Stipulation for a sufficient Maintenance: first I answere, where saith Paul so? yea, where saith any Scripture so? Secondly, You must as well respect quo modo, as quotum: there is euen a myste∣rie in the Modus. So, though you giue double, and not AS God appointed, you marre all. The mysterie is this, That as the meanes were made sufficient, so the manner was most sweete, in that mutuall relation of Giuing and Taking on both sides. He, must teach all, and each: Baptise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Catechise all, and each: Gal. 6.6. He must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Watch and giue account for their soules, Heb. 13.17. Comfort and pray for all, and each, Iam. 5.14. So, They a∣gaine, must giue him, all, and each of them a part of their goods: and no one Iudas beare the bagge for all. Each houshold must say, I haue brought the Hallowed things out of my house; and I haue giuen it to the Leuites: not to a Lord, to giue the Leuites. This hath God squared to Tithes: This could neuer be so perfectly practised on both sides, vnder the Law, as now, vnder the Gospell. This can no wit supply, much lesse surpasse.